The Life and Times of Jesus the Messiah—Appendix

Appendix 9—List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings (Book II. ch. 5.)

The following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiographa, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references might have been considerably increased, but it seemed useless to quote the same application of a passage in many different books. Similarly, for the sake of space, only the most important Rabbinic quotations have been translated in extenso. The Rabbinic works from which quotations have been made are: the Targumim, the two Talmuds, and the most ancient Midrashim, but neither the Zohar (as the date of its composition is in dispute), nor any other Kabbalistic work, nor yet the younger Midrashim, nor, of course, the writings of later Rabbis. I have, however, frequently quoted from the well-known work Yalkut, because, although of comparatively late date, it is really, as its name implies, a collection and selection from more than fifty older and accredited writings, and adduces passages now not otherwise accessible to us. And I have the more readily availed myself of it, as I have been reluctantly forced to the conclusion that even the Midrashim preserved to us have occasionally been tampered with for controversial purposes. I have quoted from the best edition of Yalkut (Frankfort a. M., 1687), but in the case of the other Midrashim I have been obliged to content myself with such more recent reprints as I possessed, instead of the older and more expensive editions. In quoting from the Midrashim, not only the Parashah, but mostly also the folio, the page, and frequently even the lines are referred to. Lastly, it only remains to acknowledge in general that, so far as possible, I have availed myself of the labours of my predecessors—specially of those of Schöttgen. Yet, even so, I may, in a sense, claim these references also as the result of my own labours, since I have not availed myself of quotations without comparing them with the works from which they were adduced—a process in which not a few passages quoted had to be rejected. And if any student should arrive at a different conclusion from mine in regard to any of the passages hereafter quoted, I can at least assure him that mine is the result of the most careful and candid study I could give to the consideration of each passage. With these prefatory remarks I proceed to give the list of Old Testament passages Messianically applied in ancient Rabbinic writings. LTJMBA 84.1

In Genesis 1:2, the expression, Spirit of God is explained of the Spirit of the King Messiah with reference to Isaiah 11:2, and the moving on the face of the deep of repentance according to Lamentations 2:19. So in Ber. R. 2, and in regard to the first point also in Ber. R. 8, in Vayyik. R. 14, and in other places. LTJMBA 85.1

Genesis 2:4: These are the generations—twdlwt—of the heavens and of the earth taken in connection with Genesis 3:15 and Ruth 4:18. Here we note one of the most curious Messianic interpretations in Ber. R. 12 (ed. Warsh. p. 24 b). It is noted that the word generations (twdlwt) is always written in the Bible without the w which is the equivalent for the numeral 6, except in Genesis 2:4 and Ruth 4:18. This to indicate that subsequent to Genesis 2:4 the Fall took place, in which Adam lost w—six—things: his glorious sheen (Job 14:20); life (Genesis 3:19)); his stature (Genesis 3:8—either by 100, by 200, by 300, or even by 900 cubits); the fruit of the ground; the fruits of the trees (Genesis 3:17); and the heavenly lights. We have now seen why in Genesis 2:4—that is, previous to the Fall—the w is still in twdlwt, since at that time these six things were not yet lost. But the w reappears in the word twdlwt in Ruth 4:18, because these six things are to be restored to man by the son of Pharez’—or the Messiah (comp. for each of these six things: Judges 5:31 b; Isaiah 68:22; Leviticus 26:13; Zechariah 8:12; Isaiah 30:26). It is added that although—according to the literal rendering of Psalm 49:12 (in Heb. ver. 13)—man did not remain unfallen one single night, yet, for the sake of the Sabbath, the heavenly lights were not extinguished till after the close of the Sabbath. When Adam saw the darkness, it is added, he was greatly afraid, saying: Perhaps he, of whom it is written, he shall bruise thy head, and thou shalt bruise his heel cometh to molest and attack me, and he said, Surely the darkness shall cover me. This curious extract at least shown in what context the Synagogue applied Genesis 3:15. The same occurs substantially in Shem. R. 30. LTJMBA 85.2

Genesis 3:15. This well-known passage is paraphrased, with express reference to the Messiah, in the Targum Pseudo Jonathan and the so-called Jerusalem Targum. Schöttgen conjectures that the Talmudic designation of heels of the Messiah (Sot. 49 b, line 2 from top) in reference to the near Advent of the Messiah in the description of the troubles of those days (comp. St. Matthew 10:35, 36) may have been chosen partly with a view to this passage. LTJMBA 86.1

Genesis 4:25. The language of Eve at the birth of Seth: another seed is explained as meaning seed which comes from another place and referred to the Messiah in Ber. R. 23 (ed. Warsh. p. 45 b, lines 8, 7 from the bottom). The same explanation occurs twice in the Midrash on Ruth 4:19 (in the genealogy of David, ed. Warsh. p. 46 b), the second time in connection with Psalm 40:8 (in the volume of the book it is written of me’—bim’gillath sepher—Ruth belonging to the class tlgm). LTJMBA 86.2

In connection with Genesis 5:1 it is noted in Ber. R. 24, that King Messiah will not come till all souls predestined for it have appeared in human bodies on earth. LTJMBA 86.3

In Genesis 8:11 the Targum Pseudo-Jonathan notes that the olive leaf, brought by the dove, was taken from the Mount of the Messiah. LTJMBA 86.4

Genesis 9:27. The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in the Targum Pseudo-Jon. as meaning, that his descendants should become proselytes, and dwell in the school of Shem—which seems to refer to Messianic times. LTJMBA 86.5

In connection with Genesis 14:1, we are reminded in Ber. R. 42, that when we see the nations warring together, we may expect the coming of the Messiah. LTJMBA 86.6

The promise in Genesis 15:18 is expected to be finally fulfilled in the time of Messiah, in Ber. R. 44. LTJMBA 86.7

In connection with Genesis 18:4, 5 it is noted (Ber. R. 48, ed. Warsh. p. 87 b) that the words of Abraham to his Angelic guests were to be returned in blessing to Abraham’s descendants, in the wilderness, in the land of Canaan, and in the latter (Messianic) days. Referring only to this last point, the words let a little water be fetched is paralleled with the living waters in Zechariah 14:8; wash your feet with Isaiah 4:4 (the washing away of the filth of the daughters of Zion); rest under the tree with Isaiah 4:6: there shall be a tabernacle for a shadow in the daytime from the heat; I will fetch a morsel of bread with the provision, Psalm 72:16: there shall be a handful of corn in the earth &c. So also the words: Abraham ran unto the herd are paralleled with Isaiah 7:21 (which is most significantly here applied to Messianic times); and lastly, the words, he stood by them with Micah 2:13: the breaker is come up before them. ¹ The same interpretation occurs in Bemid. R. 14 (ed. Warsh. p. 55 a), the references to Messianic days there being to Isaiah 14:2; 30:25; 41:18; 6:4; and iv. 6. LTJMBA 86.8

The last clause of Genesis 19:32 is interpreted (Ber. R. 51, ed. Warsh. p. 95 a), as referring, like the words of Eve about Seth, to the Messiah—the sin of the daughters of Lot being explained on the ground of their believing that all mankind had been destroyed in the judgment that overthrew Sodom. LTJMBA 87.1

The promise in Genesis 22:18 is also explained Messianically in Bemid. R. 2 (ed. W. P. 5 b), in connection with Numbers 2:32 where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea. LTJMBA 87.2

Genesis 33:1. The Midrash conjoins this with Isaiah 66:7, and notes that, before the first oppressor was born, the last Redeemer was already born. LTJMBA 87.3

In Genesis 35:21 the Targum Pseudo-Jon. paraphrases the tower of Eder (at Bethlehem) as the place whence the Messiah would be revealed. LTJMBA 87.4

On Genesis 38:1, 2 there are very remarkable Messianic comments in Ber. R. 85. LTJMBA 87.5

Genesis 49:1. The Targum Pseudo-Jon. notes, that the end for which the Messiah would come was not revealed to Jacob. A similar statement is found in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 173 a), where it is said of Jacob and Daniel that they saw the end, and yet it was afterwards hid from them. The passage quoted in the case of Daniel is Daniel 12:4. LTJMBA 87.6

Genesis 49:9. The expression lion’s whelp is explained of the Messiah in Yalkut 160 (vol. i. p. 49 c), no less than five times; while the term he couched is referred to the Messiah in Ber. R. 98. LTJMBA 87.7

Genesis 49:10. This well-known prediction (on which see the full and interesting discussion in Raym. Martini, Pugio Fidei) is in Yalkut, u. s., applied to the Messiah, with a quotation of Psalm 2:9. This expression Shiloh is also applied to the Messiah, with the curious addition, that in the latter days all nations would bring gifts to Him. Alike the Targum Onkelos, Pseudo-Jonathan, and the Jerusalem Targum, as well as Sanh. 98 b, the Midrash on the passage, and that on Proverbs 19:21, and on Lamentations 1:16, where it is rendered shelo, whose it is refer the expression Shiloh and, indeed, the whole passage, to the Messiah; the Midrash Ber. R. (99, ed. Warsh. p. 178 b) with special reference to Isaiah 11:10, while the promise with reference to the ass’s colt is brought into connection with Zechariah 9:9, the fulfilment of this prophecy being expected along with that in Ezekiel 36:25 (I will sprinkle clean water). Another remarkable statement occurs in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 174 b), which applies the verse to the coming of Him of Whom it is written, Zechariah 9:9. Then He would wash his garment in wine (Genesis 49:11), which is explained as meaning the teaching of the Law to Israel, and His clothes in the blood of grapes, which is explained as meaning that He would bring them back from their errors. One of the Rabbis, however, remarks that Israel would not require to be taught by the King Messiah in the latter days, since it was written (Isaiah 11:10), to it shall the Gentiles seek. If so, then why should the Messiah come, and what will He do to the congregation of Israel? He will redeem Israel, and give them thirty commandments, according to Zechariah 11:12. The Targum Pseudo-Jon. and the Jer. Targum also apply verse 11 to the Messiah. Indeed, so general was this interpretation, that, according popular opinion, to see a palm tree in one’s dreams was to see the days of the Messiah (Berach. 57 a). LTJMBA 87.8

Genesis 49:12 is also applied to the Messiah in the Targum Pseudo-Jon. and the Jerusalem Targum. So also is verse 18, although not in express words. LTJMBA 88.1

In Genesis 49:17, last clause, in its connection with ver. 18, the Midrash (Ber. R. 98) sees a reference to the disappointment of Jacob in mistaking Samson for the Messiah. LTJMBA 88.2

In the prophecy of Gad in Genesis 49:19 there is an allusion to Messianic days, as Elijah was to be of the tribe of Gad (Ber. R. 99, ed. Warsh. p. 179 a). There is, however, in Ber. R. 71, towards the close, a dispute whether he was of the tribe of Gad, or of the tribe of Benjamin, at the close of which Elijah appears, and settles the dispute in a rather summary manner. LTJMBA 88.3

On Genesis 50:10 the Midrash, at the close of Ber. R., remarks that as they had mourned, so in Messianic days God would turn their mourning into joy, quoting Jeremiah 31:13 and Isaiah 51:3. LTJMBA 89.1

Exodus 4:22 is referred to the Messiah in the Midr. on Psalm 2:7. LTJMBA 89.2

On Exodus 12:2, let this be the beginning of months it is remarked in Shem. R. 15 (ed. Warsh. p. 24 b) that God would make new ten things in the latter days, these being marked by the following passages: Isaiah 60:19; Ezekiel 47:9; 47:12; Ezekiel 16:55; Isaiah 54:11; Isaiah 11:7; Hosea 2:20; Isaiah 65:19; Isaiah 35:8; Isaiah 35:10. Similarly on Numbers 12:1 we have, in Shem. R. 51, a parallelism between Old Testament times and their institutions and those of the latter days, to which Isaiah 49:12 and 60:8 are suppose to apply. LTJMBA 89.3

On Exodus 12:42 the Jerus. Targum notes that there were 4 remarkable nights: those of creation, of the covenant with Abraham, of the first Passover, and of the redemption of the world; and that as Moses came out of the desert, so would the Messiah come out of Rome. LTJMBA 89.4

On Exodus 15:1. It is noted in Mekhilta (ed. Weiss, p. 41 a) that this song would be taken up in Messianic days, only with far wide reach, as explained in Isaiah 60:5; 58:8; 35:5, 6; Jeremiah 31:13; and Psalm 126:2. LTJMBA 89.5

Exodus 16:25 is applied to the Messiah, it being said that, if Israel only kept one Sabbath according to the commandment, the Messiah would immediately come (Jer. Taan. 64 a). LTJMBA 89.6

Exodus 16:33. This manna, it is noted in Mechil. ed. Weiss, p. 59 b, was to be preserved for the days of the Messiah. Isaiah 30:15 is similarly explained in Jer. Taan. i. 1. LTJMBA 89.7

Exodus 17:16 the Targum Pseudo-Jonathan refers to Messianic times. LTJMBA 89.8

Exodus 21:1. Shem. R. 30, ed. Warsh. p. 44. b, 45 a, notes on the word judgments a number of things connected with judgment, showing how Balaam could not have wished the advent of the future deliverance (Numbers 24:17), since he was to perish in it; but that Israel should cleave to the great hope pressed in Genesis 49:18; Isaiah 56:1; 59:16; and especially Zechariah 9:9, of which a different rendering is proposed. LTJMBA 89.9

On Exodus 40:9, 11 there is in the Targum Pseudo-Jon. distinct reference to the King Messiah, on whose account the anointing oil was to be used. LTJMBA 89.10

The promise (Leviticus 26:12) is also referred to the latter, or Messianic, days in Yalkut 62 (vol. i. p. 17 b). LTJMBA 90.1

Leviticus 26:13 is applied to Messianic times. See our remarks on Genesis 2:4. LTJMBA 90.2

The promise of peace in the Aaronic benediction Numbers 6:26 is referred to the peace of the Kingdom of David, in accordance with Isaiah 9:7 (Siphré on Num. par. 42, ed. Friedmann, p. 12 b). LTJMBA 90.3

Numbers 7:12. In connection with this it is marked that the six blessings which were lost by the Fall are to be restored by the son of Nahshon, i.e. the Messiah (Bem. R. 13, ed. W. p. 51 a). LTJMBA 90.4

In the Jerusalem Targum on Numbers 11:26 the prophecy of Eldad and Medad is supposed to have been with regard to the war of the later days against Jerusalem and to the defeat of Gog and Magog by the Messiah. LTJMBA 90.5

In Numbers 23:21 the term King is expressly referred to the Messiah in Targum Pseudo-Jon. So also Numbers 24:7 in the Jer. Targum. LTJMBA 90.6

In Numbers 24:17 Balaam’s prediction of the Star and Sceptre is referred to the Messiah in the Targum Onkelos and the Targum Pseudo-Jonathan, as well as in Jer. Taan. iv. 8; Deb. R. 1; Midr. on Lamentations 2:2. Similarly verses 20 and 24 of that prophecy are ascribed in the Targum Pseudo-Jon. to the Messiah. LTJMBA 90.7

Numbers 27:16. In connection with this verse it is noticed that His one Spirit is worth as much as all other spirits, according to Isaiah 11:1 (Yalkut, vol. i. p. 247 a). LTJMBA 90.8

Deuteronomy 1:8 is applied to the days of the Messiah in Siphré, 67 a. LTJMBA 90.9

In the comments of Tanchuma on Deuteronomy 8:1. (ed. Warsh. p. 104 b, 105 a) there are several allusions to Messianic days. LTJMBA 90.10

Deuteronomy 11:21 is applied in Siphré Par. 47 (ed. Friedmann, p. 83 a) to the days of the Messiah. LTJMBA 90.11

In Deuteronomy 16:3 the record of the deliverance from Egypt is supposed to be carried on to the days of the Messiah, in Siphré, Par. 130 (ed. Friedmann, p. 101 a). See, also, Ber. i. 5. LTJMBA 90.12

On Deuteronomy 19:8, 9 it is noted, in Siphré on Deut., Par. 185 (ed. Friedm. p. 108 b), that as three of these cities were in territory never possessed by Israel, this was to be fulfilled in Messianic times. See also Jer. Macc. ii. 7. LTJMBA 90.13

In Tanchuma on Deuteronomy 20:10 (Par. 19, ed. Warsh. p. 114 b) the offer of peace to a hostile city is applied to the future action of Messiah to the Gentiles, in accordance with Zechariah 9:10; Isaiah 2:4; and Psalm 68:32; while, on the other hand, the resistance of a city to the offer of peace is likened to rebellion against the Messiah, and consequent judgment, according to Isaiah 11:4. LTJMBA 90.14

Deuteronomy 23:11 is typically applied to the evening of time, when God would wash away the filth of the daughters of Zion (Isaiah 4:4); and the words: when the sun is down to when King Messiah would come (Tanchuma on Par. Ki Thetse 3, ed. Warsh. p. 115 b). LTJMBA 91.1

Deuteronomy 25:19 and Deuteronomy 30:4 are referred by the Targum Pseudo-Jon. the Messianic times. In the latter passage the gathering of dispersed Israel by Elijah, and their being brought back by Messiah, are spoken of. Comp. also Bem. R., last three lines. LTJMBA 91.2

On Deuteronomy 32:7 Siphré (Par. 210, ed. Friedm. p. 134 a) makes the beautiful observation, that in all Israel’s afflictions they were to remember the good and comfortable things which God had promised them for the future world, and in connection with this there is special reference to the time of the Messiah. LTJMBA 91.3

On Deuteronomy 32:30 Siphré (p. 138 a) marks its fulfilment in the days of the Messiah. LTJMBA 91.4

On Deuteronomy 33:5 the Jer. Targum speaks of a king whom the tribes of Israel shall obey, this being evidently the King Messiah. LTJMBA 91.5

Deuteronomy 33:17. Tanchuma on Genesis 1. Par. 1 (ed. Warsh. p. 4 a) applies this to the Messiah. So also in Benidb. R. 14. LTJMBA 91.6

Deuteronomy 33:12. The expression, he shall cover him is referred to this world; all the day long to the days of the Messiah; and he shall dwell between his shoulders to the world to come (Sebach. 118 b). LTJMBA 91.7

Judges 5:31: let them that love Him be as the sun when he goeth forth in his might is applied to Messianic times in Ber. R. 12. See our remarks on Genesis 2:4. LTJMBA 91.8

On Ruth 2:14: come hither at the time of meat the Midr. R. Ruth 5 (ed. Warsh. p. 43 a and b), has a very remarkable interpretation. Besides the application of the word eat as beyond this present time, to the days of the Messiah, and again to the world to come, which is to follow these days, the Midrash applies the whole of it mystically to the Messiah, viz. Come hither that is, draw near to the kingdom, and eat of the bread that is, the bread of royalty, and dip thy morsel in vinegar’—these are the sufferings, as it is written in Isaiah 53:5, He was wounded for our transgression. And she sat beside the reapers’—because His Kingdom would in the further be put aside from Him for a short time, according to Zechariah 14:2; and he reached her parched corn’—because He will restore it to Him, according to Isaiah 11:4. R. Berachiah, in the name of R. Levi, adds, that the second Redeemer should be like the first. As the first Redeemer (Moses) appeared, and disappeared, and reappeared after three months, so the second Redeemer would also appear, and disappear, and again become manifest, Daniel 12:11, 12 being brought into connection with it. Comp. Midr. on Cant. ii. 9; Pesik. 49 a, b. Again, the words, she ate, and was sufficed, and left are thus interpreted in Shabb. 113 b: she ate—in this world; and was sufficed—in the days of the Messiah; and left—for the world to come. LTJMBA 91.9

Again, the Targum on Ruth 1:1 speaks of the Messiah; and again on Ruth 3:15 paraphrases the six measures of barley as referring to six righteous ones, of which the last was the Messiah, and who were each to have six special blessings. LTJMBA 92.1

Ruth 4:18. The Messiah is called the son of Pharez who restores what had been lost to humanity through the fall of Adam. See our remarks on Genesis 2:4. LTJMBA 92.2

The Messianic interpretation of Ruth 4:20 has already been given under Genesis 4:25. LTJMBA 92.3

1 Samuel 2:10. The latter clause of this promise is understood by the Targum (and also is some of the Medrashim) as applying to the Kingdom of the Messiah. LTJMBA 92.4

2 Samuel 22:28. In a Talmudic passage (Sanh. 98 a, line 19, &c., from the bottom), which contains many references to the coming of the Messiah, His advent is predicted in connection with this passage. LTJMBA 92.5

2 Samuel 23:1 is applied by the Targum to the prophecy of David concerning the latter Messianic days. LTJMBA 92.6

2 Samuel 23:3. The ruling in the fear of God is referred in the Targum to the future raising up of the Messiah. LTJMBA 92.7

In 2 Samuel 23:4 the morning light at sunrise is explained in the Midrash on the passage (par. 29, ed. Lemberg, p, 56 b, lines 7-9 from the top), as applying to the appearance of the Messiah. LTJMBA 92.8

The expression, 1 Kings 4:33, that Solomon spoke of trees, is referred in the Targum to his prophecy concerning kings that were to reign in this age, and in that of the Messiah. LTJMBA 92.9

On the name Anani in 1 Chronicles 3:24, the Targum remarks that this is the Messiah, the interpretation being that the word anani is connected with the word similarly written (not punctuated) in Deuteronomy 7:13, and there translated clouds of which the explanation is given in Tanchuma (Par. Toledoth 14, p. 27 b). LTJMBA 92.10

Psalm 2. as might be expected, is treated as full of Messianic references. To begin with, Psalm 2:1 is applied to the wars of Gog and Magog in the Talmud (Berach. 7 b and Abhod. Zarah 3 b), and also in the Midrash on Psalm 2. Similarly, verse 2 is applied to the Messiah in Abhod. Zach, u. s., in the Midrash on Psalm 92:11 (ed. Warsh. p. 70 b, line 8 from the top); in Pirqué de R. Eliez. c. 28 (ed. Lemberg, p. 33 b, line 9 from top). In Yalkut (vol. ii. par. 620, p. 90 a, line 12 from the bottom), we have the following remarkable simile on the words, against God, and His Messiah likening them to a robber who stands defiantly behind the palace of the king, and says, If I shall find the son of the king, I shall lay hold on him, and crucify him, and kill him with a cruel death. But the Holy Spirit mocks at him, He that sitteth in the heavens shall laugh. On the same verse the Midrashon Psalm 2. has a curious conceit, intended to show that each who rose against God and His people thought he was wiser than he who had preceded him. If Cain had killed his brother while his father was alive, forgetful that there would be other sons, Esau proposed to wait till after his father’s death. Pharaoh, again, blamed Esau for his folly in forgetting that in the meantime Jacob would have children, and hence proposed to kill all the male children, while Haman, ridiculing Pharaoh’s folly in forgetting that there were daughters set himself to destroy the whole people; and, in turn, Gog and Magog, ridiculing the shortsightedness of all, who had preceded them, in taking counsel against Israel so long as they had a Patron in heaven, resolved first to attack their heavenly Patron, and after that Israel. To which apply the words, against the Lord, and against His Anointed. LTJMBA 93.1

But to return Psalm 2:4 is Messianically applied in the Talmud (Abhod. Z. u. s.). Psalm 2:6 is applied to the Messiah in the Midrash on 1 Samuel 16:1 (Par. 19, ed. Lemberg, p. 45 a and b), where it is said that of the three measures of sufferings ² one goes to the King Messiah, of whom it is written (Isaiah 53.) He was wounded for our transgression. They say to the King Messiah: Where dost Thou seek to dwell? He answers: Is this question also necessary? In Sion My holy hill (Psalm 2:6). (Comp. also Yalkut ii. p. 53 c.) LTJMBA 93.2

Psalm 2:7 is quoted as Messianic in the Talmud, among a number of other Messianic quotations (Sukk. 52 a). There is a very remarkable passage in the Midrash on Psalm 2:7 (ed. Warsh p. 5 a), in which the unity of Israel and the Messiah in prophetic vision seems clearly indicated. Tracing the decree through the Law, the Prophets, and the Hagiograph, the first passage quoted in Exodus 4:22: Israel is My first-born son; the second, from the Prophets, Isaiah 52:13: Behold My servants shall deal prudently and Isaiah 42:1: Behold My servant, whom I uphold; the third, from the Hagiographa, Psalm 110:1: The Lord said unto my Lord and again, Psalm 2:7: The Lord said unto Me, Thou art My Son and yet this other saying (Daniel 7:13): Behold, one like the Son of Man came with the clouds of heaven. Five lines further down, the same Midrash, in reference to the words Thou art My Son observes that, when that hour comes, God speaks to Him to make a new covenant, and thus He speaks: This day have I begotten Thee’—this is the hour in which He become His Son. LTJMBA 94.1

Psalm 2:8 is applied in Ber. R. 44 (ed. Warsh. p. 80 a) and in the Midrash on the passage, to the Messiah, with the curious remark that there were three of whom it was said Ask of Me’—Solomon, Ahaz, ³ and the Messiah. In the Talmud (Shukk. 52 a) the same passage is very curiously applied, it being suggested that, when the Messiah, the Son of David, saw that the Messiah, the Son of Joseph, ⁴ would be killed, He said to the Almighty, I seek nothing of Thee except life. To which the reply was: Life before Thou hadst spoken, as David Thy father prophesied of Thee, Psalm 21:4. LTJMBA 94.2

Psalm 2:9 will be referred to in our remarks on Psalm 120. LTJMBA 94.3

Psalm 16:5 is discussed in Ber. R. 88, in connection with the cup which Pharaoh’s butler saw in his dream. From this the Midrash proceeds to speak of the four cups appointed for the Passover night, and to explain their meaning in various manners, among others, contrasting the four cups of fury, which God would make the nations drink, with the four cups of salvation which He would give Israel in the latter days, viz. Psalm 16:5; Psalm 116:13; Psalm 23:5. The expression, Psalm 116:13, rendered in our A. V. the cup of salvation is in the original, the cup of salvations’—and is explained as implying on one for the days of the Messiah, and the other for the days of Gog. LTJMBA 94.4

On verse 9, the Midrash on the passage says: My glory shall rejoice in the King Messiah, Who in the future shall come forth from me, as it is written in Isaiah 4:5: “upon all the glory a covering.” And the Midrash continues my flesh also shall dwell in safety’—i.e. after death, to teach us that corruption and the worm shall not rule over it. LTJMBA 95.1

Psalm 18:31 (in the Heb. verse 32). The Targum explains this in reference to the works and miracles of the Messiah. LTJMBA 95.2

Psalm 18:50 is referred in Jer. Talmud (Ber. ii. 4, p. 5 a, line 11 from the top), and in the Midr. on Lamentations 1:16, to the Messiah, with this curious remark, implying the doubt whether He was alive or dead: The king Messiah, whether He belong to the living or the dead, His Name is to be David, according to Psalm 18:50. LTJMBA 95.3

Psalm 21:1 (2 in the Hebrew)—the King there spoken of is explained by the Targum to be King Messiah. The Midrash on the passage identifies him with Isaiah 11:10, on which Rabbi Chanina adds that the object of the Messiah is to give certain commandments to the Gentiles (not to Israel, who are to learn from God Himself), according to the passage in Isaiah above quoted, adding that the words his rest shall be glorious mean that God gives to the King Messiah from the glory above, as it is said: In Thy strength shall the king rejoice which strength is a little afterwards explained as the Kingdom (ed. Warsh. p. 30 a and b). LTJMBA 95.4

Verse 3 is Messianically applied in the Midrash on the passage. LTJMBA 95.5

Psalm 21:3 (4 in the Hebrew). Only a few lines farther down in the same Midrash, among remarkable Messianic applications, is that of this verse to the Messiah, where also the expression Jehovah is a man of war and Jehovah Zidkenu are applied to the Messiah. ⁵ Comp. also Shemoth R. 8, where it is noted that God will crown Him with His own crown. LTJMBA 95.6

Verse 4 is Messianically applied in Sukk. 52 a. LTJMBA 96.1

Psalm 21:5 (6 in the Hebrew). The first clause of this verse. Yalkut on Numbers 27:20 (vol. i. p. 248 a, line 10 from the bottom) applies to the glory of the King Messiah, immediately quoting the second clause in proof of its Messianic application. This is also done in the Midrash on the passage. But perhaps one of the most remarkable applications of it is in Bemidbar R. 15, p. 63 b, where the passage is applied to the Messiah. LTJMBA 96.2

Finally in Psalm 21:7 (8 in the Hebrew), the expression king is applied in the Targum to the Messiah. LTJMBA 96.3

On the whole, then, it may be remarked that Psalm 21. was throughout regarded as Messianic. LTJMBA 96.4

On Psalm 22:7 (8 in the Hebrew) a remarkable comment appears in Yalkut on Isaiah 60., applying this passage to the Messiah (the second, or son of Ephraim), and using almost the same words in which the Evangelists describe the mocking behaviour of the Jews at the Cross. LTJMBA 96.5

Psalm 22:15 (16 in the Hebrew). There is a similarly remarkable application to the Messiah of this verse in Yalkut. LTJMBA 96.6

The promise in Psalm 23:5 is referred in Benid. R. 21 to the spreading of the great feast before Israel in the latter days. LTJMBA 96.7

Psalm 31:19 (20 in the Hebrew) is in the Midrash applied to the reward that in the latter days Israel would receive for their faithfulness. Also in Pesiqta, p. 149 b, to the joy of Israel in the presence of the Messiah. LTJMBA 96.8

The expression in Psalm 36:9, In Thy light shall we see light is applied to the Messiah in Yalkut on Isaiah 60. (vol. ii. p. 56 c, line 22 from the bottom). LTJMBA 96.9

The application of Psalm 40:7 to the Messiah has already been noted in our remarks on Genesis 4:25. LTJMBA 96.10

Psalm 45. is throughout regarded as Messianic. To begin with; the Targum renders verse 2 (3 in the Hebrew): Thy beauty, O King Messiah, is greater than that of the sons of men. LTJMBA 96.11

Verse 3 (4 in the Hebrew) is applied in the Talmud (Shabb 63 a) to the Messiah, although other interpretations of that verse immediately follow. LTJMBA 96.12

The application of verse 6 (7 in the Hebrew), to the Messiah in a MS. copy of the Targum has already been referred to in another part of his book, while the words, Thy throne is foreverand ever are brought into connection with the promise that the sceptre would not depart from Judah in Ber. R. 99, ed. Warsh. p. 178 b, line 9 from the bottom. LTJMBA 96.13

On verse 7 the Targum though not in the Venice edition (1568), has: Thou O King Messiah because Thou lovest righteousness &c. Comp. Levy, Targum. Wörterb. vol. ii. p. 41 a. LTJMBA 97.1

The Midrash on the Psalm deals exclusively with the inscription (of which it has several and significant interpretations) with the opening words of the Psalm, and with the words (ver. 16), Instead of thy fathers shall be thy children but at the same time it clearly indicates that the Psalm applies to the latter, or Messianic, days. LTJMBA 97.2

On Psalm 50:2 Siphré (p. 143 a) notes that four times God would appear, the last being in the days of King Messiah. LTJMBA 97.3

Psalm 60:7. Bemidbar R. on Numbers 7:48, Parash. 14 (ed. Warsh p. 54 a) contains some very curious Haggadic discussion on this verse. But it also broaches the opinion of its reference to the Messiah. LTJMBA 97.4

Psalm 61:6 (7 in the Hebrew). Thou shalt add days to the days of the king is rendered by the Targum: Thou shalt add days to the days of King Messiah. There is a curious gloss on this in Pirqé d. R. Eliez. c. 19 (ed. Lemberg, p. 24 b), in which Adam is supposed to have taken 70 of his years, and added them to those of King David. According to another tradition, this accounts for Adam living 930 years, this is, 70 less than 1,000, which constitute before God one day, and so the threatening had been literally fulfilled: In the day thou eatest thereof, thou shalt die. LTJMBA 97.5

Psalm 61:8 (9 in the Hebrew). The expression, that I may daily perform my vows is applied in the Targum to the day in which the Messiah is anointed King. LTJMBA 97.6

Psalm 68:31 (32 in the Hebrew). On the words Princes shall come out of Egypt there is a very remarkable comment in the Talmud (Pes. 118 b) and in Shemoth R. on Exodus 26:15, &c. (ed. Warsh. p. 50 b), in which we are told that in the latter days all nations would bring gifts to the King Messiah, beginning with Egypt. And lest it be thought that He (Messiah) would not accept it from them, the Holy One says to the Messiah: Accept from them hospitable entertainment or it might be rendered, Accept it from them; they have given hospitable entertainment to My son. LTJMBA 97.7

Psalm 72. This Psalm also was viewed by the ancient Synagogue as throughout Messianic, as indicated by the fact that the Targum renders the very first verse: Give the sentence of Thy judgment to the King Messiah, and Thy justice to the Son of David the King which is re-echoed by the Midrash on the passage (ed. Warsh. p. 55 b) which applies it explicitly to the Messiah, with reference to Isaiah 11:1. Similarly, the Talmud applies ver. 16 to Messianic times (in a very hyperbolical passage, Shabb. 30 b, line 4 from the bottom). The last clause of verse 16 is applied, in Keth. 111 b, line 21 from top, and again in the Midr. on Ecclesiastes 1:9, to the Messiah sending down manna like Moses. ⁶ LTJMBA 97.8

Verse 17. In Sanh. 98 b; Pes. 54 a; Ned. 39 b, the various names of the Messiah are discussed, and also in Ber. R. 1; in Midr. on Lamentations 1:16, and in Pirqé de R. Eliez. c. 3. One of these is stated to be Jinnon, according to Psalm 72:17. LTJMBA 98.1

Verse 8 is applied in Pirqé de R. El. c. 11, to the Messiah. Yalkut (vol. ii.) on Isaiah 55:8 (p. 54 c), speaks of the other Redeemer as the Messiah, applying to him Psalm 72:8. LTJMBA 98.2

In commenting on the meeting of Jacob and Esau, the Midr. Ber. R. (78, ed. Warsh. p. 141 b) remarks that all the gifts which Jacob gave to Esau, the nations of the world would return to the King Messiah—proving it by a reference to Psalm 72:10; while in Midrash Bemidbar R. 13 it is remarked that as the nations brought gifts to Solomon, so they would bring them to the King Messiah. LTJMBA 98.3

In the same place, a little higher up, Solomon and the Messiah are likened as reigning over the whole world, the proof passages being, besides others, Psalm 72:8, Daniel 7:13, and 2:35. LTJMBA 98.4

On the application to the Messiah of verse 16 we have already spoken, as also on that of verse 17. LTJMBA 98.5

Psalm 80:17 (in the Hebrew 18). The Targum paraphrases the Son of Man by King Messiah. LTJMBA 98.6

Psalm 89:22-25 (23-26 in the Hebrew). In Yalkut on Isaiah 60:1 (vol. ii. p. 56 c) this promise is referred to the future deliverance of Israel by the Messiah. LTJMBA 98.7

Again, verse 27 (28 in the Hebrew) is applied in Shemoth R. 19, towards the end, to the Messiah, special reference being made to Exodus 4:22, Israel is My first-born son. LTJMBA 98.8

Verse 51 (52 in the Hebrew). There is a remarkable comment on this in the Midrash on the inscription of Psalm 18. (ed. Warsh. p. 24 a, line 2 from the bottom), in which it is set forth that as Israel and David did not sing till the hour of persecution and reproach, so when the Messiah shall come—speedily, in our days’—the song will not be raised until the Messiah is put to reproach, according to Psalm 89:52 (51), and till there shall fall before Him the wicked idolaters referred to in Daniel 2:42, and the four kingdoms referred to in Zechariah 14:2. In that hour shall the song be raised, as it is written Psalm 98:1. LTJMBA 98.9

In the Midr. on Cant. ii. 13 it is said: If you see one generation after another blaspheming, expect the feet of the King Messiah, as it is written, Psalm 89:53. LTJMBA 99.1

Psalm 90:15. The Midr. (ed. Warsh. p. 67 b) remarks: The days wherein Thou hast afflicted us—that is, the days of the Messiah. Upon which follows a discussion upon the length of days of the Messiah, R. Eliezer holding that they are 1,000 years, quoting the words as yesterday one day being 1,000 years. R. Joshua holds that they were 2,000 years, the words the days implying that there were two days. R. Berachiah holds that they were 600 years, appealing to Isaiah 65:22, because the root of the tree perishes in the earth in 600 years. R. José thinks that they are 60 years, according to Psalm 72:5, the words throughout all generations (dor dorim) being interpreted: Dor = 20 years; Dorim = 40 years: 20 + 40 = 60. R. Akiba says: 40 years, according to the years in the wilderness. The Rabbis say: 354 years, according to the days in the lunar year. R. Abahu thinks 7,000 years, reckoning the 7 according to the days of the bridegroom. LTJMBA 99.2

On Psalm 90. the Midrash concludes by drawing a contrast between the Temple which men built, and which was destroyed, and the Temple of the latter or Messianic days, which God would build, and which would not be destroyed. LTJMBA 99.3

Psalm 92., verses 8, 11, and 13 (7, 10, and 12 in our A. V.), are Messianically interpreted in Pirqé de R. El. c. 19. In the Midrash on verse 13 (12 in our A. V.), among other beautiful applications of the figure of the Psalm, is that to the Messiah the Son of David. The note of the Midrash on the expression like a cedar of Lebanon as applied to Israel, is very beautiful, likening it to the cedar, which, although driven and bent by all the winds of heaven, cannot be rooted up from its place. LTJMBA 99.4

Psalm 95:7, last clause. In Shem. R. 25 and in the Midrash on Cant. v. 2 (ed. Warsh. p. 26 a), it is noted that, if Israel did penitence only one day [or else properly observed even one Sabbath], the Messiah the Son of David would immediately come. [The whole passage from which this reference is taken is exceedingly interesting. It introduces God as saying to Israel: My son, open to Me a door of penitence only as small as a needle’s eye, and I will open to you doors through which carriages and wagons shall come in. It almost seems a counterpart to the Saviour’s words (Revelation 3:20): Behold, I stand at the door and knock; if any man hear My voice and open the door, I will come in to Him.’] Substantially the same view is taken in Sanh. 98 a, where the tokens of the coming of the Messiah are described—and also in Jer. Taan. 64 a. LTJMBA 99.5

Psalm 102:16 (17 in the Hebrew) is applied in Bereshith R. 56 (ed. Warsh. p. 104 b) to Messianic times. LTJMBA 100.1

Psalm 106:44. On this there is in the Midrash a long Messianic discussion, setting forth the five grounds on which Israel is redeemed: through the sorrows of Israel through prayer, through the merits of the patriarchs, through repentance towards God, and in the time of the end. LTJMBA 100.2

Psalm 110. is throughout applied to the Messiah. To begin with, it evidently underlies the Targumic of ver. 4. Similarly, it is propounded in the Midr. on Psalm 2. (although there the chief application of it is to Abraham). But in the Midrash on Psalm 18:36 (35 in our A. V.), Ps. cx. verse 1, Sit thou at My right hand is specially applied to the Messiah, while Abraham is said to be seated at the left. LTJMBA 100.3

Verse 2, The rod of Thy strength. In a very curious mystic interpretation of the pledges which Tamar had, by the Holy Ghost, asked of Judah, the seal is interpreted as signifying the Kingdom, the bracelet as the Sanhedrin, and the staff as the King Messiah, with special reference to Isaiah 11. and Psalm 110:2 (Beresh. R. 85, ed. Warsh. p. 153 a) Similarly in Bemid. R. 18, last line, the staff of Aaron, which is said to have been in the hands of every king till the Temple was destroyed, and since then to have been hid, is to be restored to King Messiah, according to this verse; and in Yalkut on this Psalm (vol. ii. Par. 869, p. 124 c) this staff is supposed to be the same as that of Jacob with which he crossed Jordan, and of Judah, and of Moses, and of Aaron, and the same which David had in his hand when he slew Goliath, it being also the same which will be restored to the Messiah. LTJMBA 100.4

Verse 7 is also applied in Yalkut (u. s. col. d) to Messianic times, when streams of the blood of the wicked should flow out, and birds come to drink of that flood. LTJMBA 100.5

Psalm 116:9 is in Ber. R. 96 supposed to indicate that the dead of Palestine would live first in the days of the Messiah. LTJMBA 101.1

Psalm 116:13 has been already commented upon. LTJMBA 101.2

On Psalm 119:33 the Midrash remarks that there were three who asked wisdom of God: David, Solomon, and the King Messiah, the latter according to Psalm 72:1. LTJMBA 101.3

Psalm 120:7 is applied to the Messiah in the Midrash (p. 91 a, ed. Warsh.), the first clause being brought into connection with Isaiah 57:19, with reference to the Messiah’s dealings with the Gentiles, the resistance being described in the second clause, and the result in Psalm 2:9. LTJMBA 101.4

Psalm 121:1 is applied in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b. See also Yalkut, vol. ii. 878, p. 127 c) to the Messiah, with special reference to Zechariah 4:7 and Isaiah 52:7. LTJMBA 101.5

Psalm 126:2. In Tanchuma on Exodus 15. i. (ed. Warsh. p. 87 a) this verse is applied to Messianic times in a rapt description, in which successively Isaiah 60:5, Isaiah 58:8, Isaiah 35:5, 6, Jeremiah 31:13, and Psalm 126:2, are grouped together as all applying to these latter days. LTJMBA 101.6

The promise in Psalm 132:18 is applied in Pirké de R. El. c. 28 to Messianic times, and verse 14 in Ber. R. 56. LTJMBA 101.7

So is Psalm 133:3 in Ber. R. 65 (p. 122 a), closing lines. LTJMBA 101.8

The words in Psalm 142:5 are applied in Ber. R. 74 to the resurrection of Israel in Palestine in the days of Messiah. LTJMBA 101.9

The words, When thou awakest in Proverbs 6:22 are Messianically applied in Siphré on Deut. (ed. Friedmann, p. 74 b). LTJMBA 101.10

In Midr. on Ecclesiastes 1:9 it is shown at great length that the Messiah would re-enact all the miracles of the past. LTJMBA 101.11

The last clause of Ecclesiastes 1:11. is applied to the days of the Messiah in the Targum. LTJMBA 101.12

Ecclesiastes 7:24 is thus paraphrased in the Targum: Behold, it is remote from the sons of men that they should know what was done from the beginning of the world, but a mystery is the day of death—and the day when shall come King Messiah, who can find it out by his wisdom? LTJMBA 101.13

In the Midr. on Ecclesiastes 11:8 it is noted that, however many years a man might study, his learning would be empty before the teaching of Messiah. In the Midr. on Ecclesiastes 12:1 it is noted that the evil days are those of the woes of Messiah. LTJMBA 101.14

Canticles. Here we have first the Talmudic passage (Sheb. 35 b) in which the principle is laid down, that whenever throughout that book Solomon is named, except in chap 8:12, it applies, not to Solomon, but to Him Who was His peace (there is here a play on these words, and on the name Solomon). LTJMBA 102.1

To Cant. i. 8 the Targum makes this addition: They shall be nourished in the captivity, until the time that I shall send to them the King Messiah, Who will feed them in quietness. LTJMBA 102.2

So also on verse 17 the Targum contrasts the Temple built by Solomon with the far superior Temple to be built in the days of the Messiah, of which the beams were to be made of the cedars of Paradise. LTJMBA 102.3

Cant. ii. 8, although applied by most authorities to Moses, is by others referred to the Messiah (Shir haShirim R., ed. Warsh., p. 15 a, about the middle; Pesiqta, ed. Buber, p. 47 b). Cant. ii. 9 is Messianically applied in Pesiqta, ed. Buber, p. 49, a and b. LTJMBA 102.4

The same may be said of verse 10; while in connection with verse 12, in similar application, Isaiah 52:7 is quoted. LTJMBA 102.5

In connection with verse 13, in the same Midrash (p. 17 a), Rabbi Chija bar Abba speaks of a great matter as happening close to the days of the Messiah, viz., that the wicked should be destroyed, quoting in regard to it Isaiah 4:3. LTJMBA 102.6

Cant. iii. 11, the day of his espousals. In Yalkut on the passage (vol. ii. p. 178 d) this is explained: the day of the Messiah, because the Holy One, blessed be His name, is likened to a bridegroom; “as the bridegroom rejoiceth over the bride”’—and the day of the gladness of his heart as the day when the Sanctuary is rebuilt, and Jerusalem is redeemed. LTJMBA 102.7

On Cant. iv. 5 the Targum again introduces the twofold Messiah, the one the son of David, and the other the son of Ephraim. LTJMBA 102.8

Cant. iv. 16. According to one opinion in the Midrash (p. 25 b, line 13 from the bottom) this applies to the Messiah, Who comes from the north, and builds the Temple, which is in the south. See also Bemidbar R. 13, p. 48 b. LTJMBA 102.9

On Cant. v. 10 Yalkut remarks that He is white to Israel, and red to the Gentiles, according to Isaiah 63:2. LTJMBA 102.10

On Cant. vi. 10 Yalkut (vol. ii. p. 184 b) has some beautiful observations, first, likening Israel in the wilderness, and God’s mighty deeds there, to the morning; and then adding that, according to another view, this morning light is the redemption of the Messiah: For as, when the morning rises, the darkness flees before it, so shall darkness fall upon the kingdoms of this world when the Messiah comes. And yet again, as the sun and moon appear, so will the Kingdom of the Messiah also appear—the commentation going on to trace farther illustrations. LTJMBA 102.11

Cant. vii. 6. The Midrash thus comments on it (among other explanations): How fair in the world to come, how pleasant in the days of the Messiah! LTJMBA 103.1

On Cant. vii. 13, the Targum has it: When it shall please God to deliver His people from captivity, then shall it be said to the Messiah: The time of captivity is past, and the merit of the just shall be sweet before Me like the odour of balsam. LTJMBA 103.2

Similarly on Cant. viii. 1, the Targum has it: And at that shall the King Messiah be revealed to the congregation of Israel, and the children of Israel shall say to Him, Come and be a brother to us, and let us go up to Jerusalem, and there suck with thee the meaning of the Law, as an infant its mother’s breast. LTJMBA 103.3

On Cant. viii. 2 the Targum has it: I will take Thee, O King Messiah, and make thee go up into my Temple, there Thou shalt teach me to tremble before the Lord, and to walk in His ways. There we shall hold the feast of leviathan, and drink the old wine, which has been kept in its grapes from the day the world was created, and of the pomegranates and of the fruits which are prepared for the just in the Garden of Eden. LTJMBA 103.4

On verse 4 the Targum says: The King Messiah shall say: I adjure you, My people, house of Israel, why should you rise against the Gentiles, to go out of captivity, and why should you rebel against the might of Gog and Magog? Wait a little, till those nations are consumed which go up to fight against Jerusalem, and then shall the Lord of the world remember you, and it shall be His good will to set you free. LTJMBA 103.5

Chap. viii. 11 is applied Messianically in the Talmud (Shebhu. 35 b), and so is verse 12 in the Targum. LTJMBA 103.6

(It should, however, be remarked that there are many other Messianic references in the comments on the Song of Solomon.) LTJMBA 103.7

Isaiah 1:25, 26, is thus explained in the Talmud (Sanh. 98 a): The Son of David shall not come till all the judges and rulers in Israel shall have ceased. LTJMBA 103.8

Similarly Isaiah 2:4 is Messianically interpreted in Shabb. 63 a. LTJMBA 103.9

Isaiah 4:2 the Targum distinctly applies to the times of the Messiah. LTJMBA 103.10

Isaiah 4:4 has been already commented upon in our remarks on Genesis 18:4, 5, and again on Deuteronomy 23:11. LTJMBA 104.1

Verses 5 and 6 are brought into connection with Israel’s former service in contributing to, and making the Tabernacle in the wilderness, and it is remarked that in the latter days God would return it to them by covering them with a cloud of glory. This, in Yalkut (vol. i. p. 99 c), and in the Midrash on Psalm 13., as also in that on Psalm 16:9. LTJMBA 104.2

Isaiah 6:13 is referred in the Talmud (Keth. 112 b) to Messianic times. LTJMBA 104.3

The reference of Isaiah 7:21 to Messianic times has already been discussed in our notes on Genesis 18:7. LTJMBA 104.4

Isaiah 8:14 is also Messianically applied in the Talmud (Sanh. 38 a). LTJMBA 104.5

Isaiah 9:6 is expressly applied to the Messiah in the Targum, and there is a very curious comment in Debarim R. 1 (ed. Warsh., p. 4 a) in connection with a Haggadic discussion of Genesis 43:14, which, however fanciful, makes a Messianic application of this passage—also in Bemidbar R. 11. LTJMBA 104.6

Verse 7, Of the increase of his government and peace there shall be no end has already been referred to in our comments on Numbers 6:26. LTJMBA 104.7

Isaiah 10:27 is in the Targum applied to the destruction of the Gentiles before the Messiah. Isaiah 10:34, is quoted in the Midrash on Lamentations 1:16, in evidence that somehow the birth of the Messiah was to be connected with the destruction of the Temple. LTJMBA 104.8

Isaiah 11., as will readily be believed, is Messianically interpreted in Jewish writings. Thus, to begin with in the Targum on verses 1 and 6; in the Talmud (Jer. Berach. 5 a and Sanh. 93 b); and in a number of passages in the Midrashim. Thus, verse 1 in Bereshith R. 85 on Genesis 38:18, where also Psalm 110:2 is quoted, and in Ber. R. 99, ed. Warsh., p, 178 b. In Yalkut (vol. i. p. 247 d, near the top), where it is described how God had shown Moses all the spirits of the rulers and prophets in Israel, from that time forward to the Resurrection, it is said that all these had one knowledge and one spirit, but that the Messiah had one spirit which was equal to all the others put together, according to Isaiah 11:1. LTJMBA 104.9

On the 2nd verse see our remarks on Genesis 1:2, while in Yalkut on Proverbs 3:19, 20 (vol. ii. p. 133 a) the verse is quoted in connection with Messianic times, when by wisdom, understanding, and knowledge the Temple will be built again. On that verse see also pirq. d. R. El. 3. LTJMBA 104.10

On Isaiah 11:3 the Talmud (Sanh. 93 b, lines 21 &c. from the top) has a curious explanation. After quoting ch 11:2 as Messianic, it makes a play on the words, of quick understanding or scent as it might be rendered, and suggest that this word wxyrhw is intended to teach us that God has laden Him with commandments and sufferings like millstones (Myyxyrk). Immediately afterwards, from the expression He shall not judge after the sight of His eyes, but reprove with equity for the meek of the earth it is inferred that the Messiah knew the thoughts of the heart, and it is added that, as Bar Kokhabh was unable to do this, he was killed. LTJMBA 105.1

Verse 4, he shall smite the earth with the rod of his mouth is Messianically applied in the Midrash on Psalm 2:2, and in that on Ruth 2:14—also in Yalkut on Isaiah 60. LTJMBA 105.2

Verse 7 has been already noticed in connection with Exodus 12:2. LTJMBA 105.3

On verse 10 see our remarks on Genesis 49:10 and Psalm 21:1. LTJMBA 105.4

Verse 11 is Messianically applied in Yalkut (vol. i. p. 31 b and vol. ii. 38 a), as also in the Midrash on Psalm 107:2. LTJMBA 105.5

Verse 12 is Messianically applied in that curious passage in the Midrash on Lamentations 1:2, where it is indicated that, as the children of Israel sinned from to so God would in the latter days comfort them from to (i.e. through the whole alphabet), Scripture passages being in each case quoted. LTJMBA 105.6

The Messianic application of Isaiah 12:3 is sufficiently established by the ancient symbolic practice of pouring out the water on the Feast of Tabernacles. LTJMBA 105.7

In connection with Isaiah 11:5 the Midrash on Psalm 118:23 first speak of the wonderment of the Egyptians when they saw the change in Israel from servitude to glory of their Exodus, and then adds, that the words were intended by his Holy Ghost to apply to the wonders of the latter days (ed. Warsh. p. 85 b). LTJMBA 105.8

On Isaiah 14:2, see our comments on Genesis 18:4, 5. LTJMBA 105.9

Isaiah 14:29, xv. 2, xvi. 1, and xvi. 5 are Messianically applied in the Targum. LTJMBA 105.10

Isaiah 18:5 is similarly applied in the Talmud (Sanh. 98 a); and Isaiah 23:15 in Sanh. 99 a. LTJMBA 105.11

Isaiah 21:11, 12 is in Jer. Taan. 64 a, and in Shem. R. 18, applied to the manifestation of Messiah. LTJMBA 105.12

Isaiah 23:8 the Midr. on Ecclesiastes 1:7 sees a curious reference to the return of this world’s wealth to Israel in Messianic days. LTJMBA 105.13

Isaiah 23:15 is Messianically applied in the Talmud (Sanh 99 a) where the expression a king is explained as referring to the Messiah. LTJMBA 105.14

Isaiah 24:23 is Messianically applied in the curious passage in Bemidbar R. quoted under Genesis 22:18; also in Bemidbar R. 13 (ed. Warsh. p. 51 a). LTJMBA 106.1

The remarkable promise in Isaiah 25:8 is applied to the times of the Messiah in the Talmud (Moed Q. 28 b), and in that most ancient commentary Siphra, (Yalkut i. p. 190 d applies the passage to the world to come). But the most remarkable interpretation is that which occurs in connection with Isaiah 60:1 (Yalkut ii. 56 c, line 16 from the bottom), where the passage (Isaiah 25:8) is after an expostulation on the part of Satan with regard to the Messiah, applied to the casting into Gehenna of Satan and of the Gentiles. See also our remarks on Exodus 12:2. In Debar. R. 2, Isaiah 25:8 is applied to the destruction of the Jetser ha-Ra and the abolishing of death in Messianic days; in Shem. R. 30 to the time of the Messiah. LTJMBA 106.2

Verse 9. Tanchuma on Deuteronomy opens with a record of how God would work all the miracles, which He had shown in the wilderness, in a fuller manner for Zion in the latter days, the last passage quoted in that section being Isaiah 25:9. (Tanchuma on Deut. ed. Warsh. p. 99 a, line 5 from the bottom). LTJMBA 106.3

Of Isaiah 26:19 there is Messianic application in the Midrash on Ecclesiastes 1:7. LTJMBA 106.4

Of Isaiah 27:10 Shem. R. 1, and Tanchuma on Exodus 2:5 (ed. Warsh. p. 64 b) remark that, like Moses, the Messiah, Who would deliver His own from the worshippers of false gods, should be brought up with the latter in the land. LTJMBA 106.5

Verse 13 is quoted in the Talmud (Rosh. haSh. 11 b) in connection with the future deliverance. So also in Yalkut, i. p. 217 d, and Pirqé de R. El. c. 31. LTJMBA 106.6

Isaiah 28:5 is thus paraphrased in the Targum: At that time shall the Messiah of the Lord of hosts be a crown of joy. LTJMBA 106.7

Isaiah 28:16 the Targum apparently applies to the Messiah. At least, so Rashi (on the passage) understands it. LTJMBA 106.8

Isaiah 30:18 is Messianically applied in Sanh 97 b; verse 15 Jer. Taan. i. 1. LTJMBA 106.9

The expression in Isaiah 30:19, he shall be very gracious unto thee is applied to the merits of the Messiah in Yalkut on Zephaniah 3:8 (p. 84 c). LTJMBA 106.10

On verse 25 see our remarks on Genesis 18:4. LTJMBA 106.11

Verse 26 is applied to Messianic times in the Talmud (Pes. 68 a, and Sanh. 91 b), and similarly in Pirqé de R. El. 51, and Shemoth R. 50. So also in Ber. R. 12. see our remarks on Genesis 2:4. LTJMBA 106.12

Isaiah 32:14, 15. On this passage the Midrash of Lamentations 3:49 significantly remarks that it is one of the three passage in which mention of the Holy Ghost follows upon mention of redemption, the other two passages being Isaiah 22, followed by lxi. 1, and Lamentations 3:49. LTJMBA 107.1

Isaiah 32:20. The first clause is explained by Tanchuma (Par. 1. ed. Warsh. p. 4 a, first three lines) to apply to the study of the Law, and the second to the two Messiahs, the son of Joseph being likened to the ox, and the son of David to the ass, accordingly to Zechariah 9:9; and similarly the verse is Messianically referred to in Deb. R. 6 (ed. Warsh. Vol. iii. p. 15 b), in a very curious play on the words in Deuteronomy 22:6, 7, where the observance of that commandment is supposed to hasten the coming of King Messiah. LTJMBA 107.2

Isaiah 35:1. This is one of the passages quoted in Tanchuma on Deuteronomy 1:1. (ed. Warsh. p. 99 a) as among the miracles which God would do to redeem Zion in the latter days. So also is verse 2 in this chapter. LTJMBA 107.3

Isaiah 35:5, 6 is repeatedly applied to Messianic times. Thus, in Yalkut i. 78 c, and 157 a; in Ber. R. 95; and in Midrash on Psalm 146:8. LTJMBA 107.4

Verse 10 is equally applied to Messianic times in the Midrash on Psalm 107:1, while at the same time it is noted that this deliverance will be accomplished by God Himself, and not either by Elijah, nor by the King Messiah. ⁷ A similar reference occurs in Yalkut (vol. ii. p. 162 d), at the close of the Commentary on the Book of Chronicles, where it is remarked that in this world the deliverance of Israel was accomplished by man, and was followed by fresh captivities, but in the latter or Messianic days their deliverance would be accomplished by God, and would no more be followed by captivity. See also Shemoth R. 15 and 23. LTJMBA 107.5

Isaiah 40:1 is one of the passages referred to in our note on Isaiah 11:12, and also on Isaiah 35:1. LTJMBA 107.6

The same remark applies to verses 2 and 3. LTJMBA 107.7

Verse 5 is also Messianically applied in Vayyikra R. 1; Yalk. ii. 77 b about the middle. LTJMBA 107.8

On verse 10 Yalkut, in discussing Exodus 32:6 (vol. i. p. 108 c) broaches the opinion, that in the days of the Messiah Israel would have a double reward, on account of the calamities which they had suffered, quoting Isaiah 40:10. LTJMBA 108.1

Isaiah 41:18 has been already noted in our remarks on Genesis 18:4, 5. LTJMBA 108.2

Verse 25 is Messianically applied in Bem. R. 13, p. 48 b. LTJMBA 108.3

The expression The first in ch 41. 27, is generally applied to the Messiah; in the Targum, according to Rashi; in Bereshith R. 63; in Vayyikra R. 30; and in the Talmud (Pes. 5 a); so also in Pesiqta (ed. Buber) p. 185 b. LTJMBA 108.4

Isaiah 42:1 is applied in the Targum to the Messiah, as also in the Midrash or Psalm 2.; and in Yalkut ii. p. 104 d. See also our comments on Psalm 2:7. LTJMBA 108.5

On Isaiah 43:10, the Targum renders My servant by My servant the Messiah. LTJMBA 108.6

The promise in Isaiah 45:22 is also among the future things mentioned in the Midrash on Lamentations, to which we have referred in our remarks on Isaiah 11:12. LTJMBA 108.7

Isaiah 49:8. There is a remarkable comment on this in Yalkut on the passage, to the effect that the Messiah suffers in every age for the sins of that generation, but that God would in the day of redemption repair it all (Yalk. ii. p. 52 b). LTJMBA 108.8

Isaiah 49:9 is quoted as the words of the Messiah in Yalkut (vol. ii. p. 52 b). LTJMBA 108.9

Verse 10 is one of the passages referred to in the Midrash on Lamentations, quoted in connection with Isaiah 11:12. LTJMBA 108.10

Verse 12 has already been noticed in our remarked on Exodus 12:2. LTJMBA 108.11

From the expression comfort in verse 13, the Messianic title Menachem is derived. Comp. the Midrash on Proverbs 19:21. LTJMBA 108.12

Verse 14 is Messianically applied in Yalkut ii. p. 52 c. LTJMBA 108.13

Verse 21 is also one of the passages referred to in the Midrash of Lamentations, quoted under Psalm 11:12. LTJMBA 108.14

On verse 23 it is remarked in Vayyikra R. 27 (ed. Warsh. p. 42 a), that Messianic blessings were generally prefigured by similar events, as for example, the passage here quoted in the case of Nebuchadnezzar and Daniel. LTJMBA 108.15

A Messianic application of the same passage also occurs in Par. 33 and 36, as a contrast to the contempt that Israel experiences in this world. LTJMBA 108.16

The second clause of verse 23 is applied to the Messiah in the Midrash on Psalm 2:2, as to be fulfilled when the Gentiles shall see the terrible judgements. LTJMBA 108.17

Verse 26 is similarly applied to the destruction of the Gentiles in Vayyikra R. 33 (end). LTJMBA 108.18

Isaiah 51:12 is one of the passages referred to in the Midrash of Lamentations, quoted in our comments in Isaiah 11:12. LTJMBA 109.1

Isaiah 51:12 and 17 are among the passages referred to in our remarks on Isaiah 25:9. LTJMBA 109.2

Isaiah 52:3 is Messianically applied in the Talmud (Sanh. 97 b), while the last clause of verse 2 is one of the passages quoted in the Midrash on Lamentations (see Isaiah 11:12). LTJMBA 109.3

The well-known Evangelic declaration in Isaiah 52:7 is thus commented upon in Yalkut (vol. ii. p. 53 c): In the hour when the Holy One, blessed be His Name, redeems Israel, three days before Messiah comes Elijah, and stands upon the mountains of Israel, and weeps and mourns for them, and says to them: Behold the land of Israel, how long shall you stand in a dry and desolate land? And his voice is heard from the world’s end to the world’s end, and after that it is said to them: Peace has come to the world, peace has come to the world, as it is said: How beautiful upon the mountains, &c. And when the wicked hear it, they rejoice, and they say one to the other: Peace has come to us. On the second day he shall stand upon the mountains of Israel, and shall say: Good has come to the world, good has come to the world, as it is written: That bringeth good tidings of good. On the third day he shall come and stand upon the mountains of Israel, and say: Salvation has come to the world, salvation has come to the world, as it is written: That publisheth salvation. LTJMBA 109.4

Similarly, this passage is quoted in Yalkut on Psalm 121:1. See also our remarks on Cant. ii. 13. LTJMBA 109.5

Verse 8 is one of the passages referred to in the Midrash on Lamentations quoted above, and frequently in other places as Messianic. LTJMBA 109.6

Verse 12 is Messianically applied in Shemoth R. 15 and 19. LTJMBA 109.7

Verse 13 is applied in the Targum expressly to the Messiah. On the words He shall be exalted and extolled we read in Yalkut ii. (Par. 338, p. 53 c, lines 7 &c. from the bottom): He shall be higher than Abraham, to whom applies Genesis 14:22; higher than Moses, of whom Numbers 11:12 is predicated; higher than the ministering angels, of whom Ezekiel 1:18 is said. But to Him there applies this in Zechariah 4:7: Who art thou, O great mountain? And He was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon Him, and with His stripes we are healed. R. Huma says, in the name of R. Acha: All sufferings are divided into three parts; one part goes to David and the Patriarchs, another to the generation of the rebellion (rebellious Israel), and the third to the King Messiah, as it is written (Psalm 2:7), Yet have I set My King upon My holy hill of Zion. Then follows a curious quotation from the Midrash on Samuel, in which the Messiah indicates that His dwelling is on Mount Zion, and that guilt is connected with the destruction of its walls. LTJMBA 109.8

In regard to Isaiah 53. we remember, that the Messianic name of Leprous (Sanh. 98 b) is expressly based upon it. Isaiah 53:10 is applied in the Targum on the passage to the Kingdom of the Messiah. LTJMBA 110.1

Verse 5 is Messianically interpreted in the Midrash on Samuel (ed. Lemberg, p. 45 a, last line), where it is said that all sufferings are divided into three parts, one of which the Messiah bore—a remark which is brought into connection with Ruth 2:14. (See our comments on that passage.) LTJMBA 110.2

Isaiah 54:2 is expected to be fulfilled in Messianic times (Vayyikra R. 10). LTJMBA 110.3

Isaiah 54:5. In Shemoth R. 15 this is expressly applied to Messianic days. LTJMBA 110.4

Isaiah 54:11 is repeatedly applied to the Messianic glory, as, for example, in Shemoth R. 15. (See our comments on Exodus 12:2.) LTJMBA 110.5

So is verse 13, as in Yalkut (vol. i. 78 c); in the Midrash on Psalm 21:1; and in other passages. LTJMBA 110.6

Isaiah 55:12 is referred to Messianic times, as in the Midrash on Psalm 13. LTJMBA 110.7

Isaiah 56:1. See our comments on Exodus 21:1. LTJMBA 110.8

Verse 7 is one of the passages in the Midrash on Lamentations which we have quoted under Isaiah 11:12. LTJMBA 110.9

On Isaiah 57:14 Bemidhar R. 15 (ed. Warsh. p. 64 a) expresses a curious idea about the stumbling-block, as mystically the evil inclination, and adds that the promise applies to God’s removal of it in the world to come, or else it may be in Messianic days. LTJMBA 110.10

Verse 16 receives in the Talmud (Yeb. 62 a and 63 b) and in the Midr. on Exxl. 1:6 the following curious comment: The Son of David shall not come till all the souls are completed which are in the Guph’—(i.e. the pre-existence of souls is taught, and that they are kept in heaven till one after another appears in human form, and that the Messiah is kept back till all these shall have appeared), proof of this being derived from Isaiah 57:16. LTJMBA 110.11

Similarly chap 59. 15 is applied to Messianic times in Sanh. 97 a, and Midr. on Cant. 2:13; and verse 19 in Sanh. 98 a. LTJMBA 110.12

Verse 17 is applied to Messianic times in Pesiqta, ed. Buber, p. 149 a. LTJMBA 111.1

Verse 20 is one of the passages mentioned in the Midrash on Lamentations quoted above. (See Isaiah 11:12.) LTJMBA 111.2

Isaiah 59:19, 20, is applied to Messianic times in Sanh. 98 a. In Pesiqta 166 b it is similarly applied, the peculiar form (plene) in which the word Goel (Redeemer) is written being taken to indicate the Messiah as the Redeemer in the full sense. LTJMBA 111.3

Isaiah 60:1. This is applied in the Targum to Messianic times. Similarly, it is explained in Ber. R. i. with reference to Daniel 2:2; in Ber. R. 2; and also in Bemidbar R. 15 and 21. In Yalkut we have some very interesting remarks on the subject. Thus (vol. i. Par. 363, p. 99 c), commenting on Exodus 25:3 &c., in a very curious description of how God would in the world to come return to Israel the various things which they had offered for the Tabernacle, the oil is brought into connection with the Messiah, with reference to Psalm 132:17 and Isaiah 60:1. Again, on p. 215 c (at the commencement of the Parashah Behaalothekha) we have, first, a very curious comparison between the work of the Tabernacle and that of the six days of Creation, after which the question is put: Why Moses made seven lights, and Solomon seventy? To this the reply is given, that Moses rooted up seven nations before Israel, while Solomon reigned over all the seventy nations which, according to Jewish ideas, constitute the world. Upon this it is added, that God had promised, that as Israel had lighted for His glory the lights in the Sanctuary, so would He in the latter days fill Jerusalem with His glory, according to the promise in Isaiah 60:1, and also set up in the midst of it lights, according to Zephaniah 1:12. Still more clearly is the Messianic interpretation of Isaiah 60. brought out in the comments in Yalkut on that chapter. One part of it is so curious that it may here find a place. After explaining that this light for which Israel is looking is the light of the Messiah, and that Genesis 1:4 really referred to it, it is added that this is intended to teach us that God looked forward to the age of the Messiah and His works before the Creation of the world, and that He hid that light for the Messiah and His generation under His throne of glory. On Satan’s questioning Him for whom that light was destined, the answer is: For Him Who in the latter days will conquer thee, and cover thy face with shame. On which Satan requests to see Him, and when he is shown Him, falls on his face and says: I confess that this is the Messiah Who will in the latter days be able to cast me, and all the Gentiles, into Gehenna, according to Isaiah 25:8. In that hour all the nations will tremble, and say before God: Who is this into Whose hand we fall, what is His Name, and what is His purpose? On which God replies: This is Ephraim, the Messiah [the second Messiah, the son of Joseph]; My Righteousness is His Name. And so the commentation goes on to touch on Psalm 89:23, 24, and 26, in a manner most deeply interesting, but which it would be impossible here fully to give (Yalkut, vol. ii. Par. 359, p. 56 c). In col. d there are farther remarkable discussions about the Messiah, in connection with the wars in the days when Messiah should be revealed, and about Israel’s final safety. But the most remarkable passage of all, reminding us almost of the history of the Temptation, is that which reads as follows (line 22 &c. from the top): It is a tradition from our Rabbis that, in the hour when King Messiah comes, He stands on the roof of the Temple, and proclaims to them, that the hour of their deliverance has come, and that if they believed they would rejoice in the light that had risen upon them, as it is written (Isaiah 60:1), Arise, shine, for thy light is come. This light would be for them alone, as it is written (ver. 2), For darkness shall cover the earth. In that hour also would God take the light of the Messiah and of Israel, and all should walk in the light of Messiah and of Israel, as it is written (ver. 3), The Gentiles shall come to thy light, and kings to the brightness of thy rising. And the kings of the nations should lick the dust from under the feet of the Messiah, and should all fall on their faces before Him and before Israel, and say: Let us be servants to Thee and to Israel. And so the passage goes on to describe the glory of the latter days. Indeed, the whole of this chapter may be said to be full of Messianic interpretations. LTJMBA 111.4

After this it will scarcely be necessary to say that verses 2, 3, and 4 are similarly applied in the Midrashim. But it is interesting to notice that verse 2 is specifically applied to Messianic times in the Talmud (Sanh. 99 a), in answer to the question when the Messiah should come. LTJMBA 112.1

On verse 4 the Midrash on Cant. i. 4, on the words we will be glad and rejoice in thee has the following beautiful illustration. A Queen is introduced whose husband and sons and sons-in-law go to a distant country. Tidings are brought to her: Thy sons are come back. On which she says: Cause for gladness have I, my daughters-in-law will rejoice. Next, tidings are brought her that her sons-in-law are coming, and she is glad that her daughters will rejoice. Lastly, tidings are brought: The king, thy husband, comes. On which she replies: This is indeed perfect joy, joy upon joy. So in the latter days would the prophets come, and say to Jerusalem: Thy sons shall come from far (verse 4), and she will say: What gladness is this to me!—and thy daughters shall be nursed at thy side and again she will say: What gladness is this to me! But when they shall say to her (Zechariah 9:9): Behold, thy king cometh unto thee; he is just, and having salvation then shall Zion say: This indeed is perfect joy, as it is written (Zechariah 9:9), Rejoice greatly, O daughter of Zion and again (Zechariah 2:10), Sing and rejoice, O daughter of Zion. In that hour she will say (Isaiah 61:10): I will greatly rejoice in the Lord, my soul shall be joyful in my God. LTJMBA 113.1

Verse 7 is Messianically applied in the Talmud (Abod. Sar. 24 a). LTJMBA 113.2

Verse 8 is Messianically applied in the Midrash on Psalm 48:13. LTJMBA 113.3

In connection with verse 19 we read in Yalkut (vol. i. p. 103 b) that God said to Israel: In this world you are engaged (or busied) with the light for the Sanctuary, but in the world to come, for the merit of this light, I send you the King Messiah, Who is likened to a light, according to Psalm 132:17 and Isaiah 60:19, the Lord shall be unto thee an everlasting light. LTJMBA 113.4

Verse 21 is thus alluded to in the Talmud (Sanh. 98 a): Rabbi Jochanan said, The Son of David shall not come, until all be either just or all be unjust: the former according to Isaiah 60:21, the latter according to Isaiah 59:16. LTJMBA 113.5

Verse 22 is also Messianically applied in the Talmudic passage above cited. LTJMBA 113.6

Isaiah 61:1 has already been mentioned in our remarks on Isaiah 32:14, 15. LTJMBA 113.7

On verse 5 there is a curious story related (Yalkut, vol. i. Par. 212, p. 64 a, lines 23-17 from the bottom) in which, in answer to a question, what was to become of the nations in the days of the Messiah, the reply is given that every nation and kingdom that had persecuted and mocked Israel would see, and be confounded, and have no share in life; but that every nation and kingdom which had not so dealt with Israel would come and be husbandmen and vinedressers to Israel in the days of the Messiah. A similar statement to this is found in the Midrash on Ecclesiastes 2:7. LTJMBA 113.8

Verse 9 is also applied to Messianic times. LTJMBA 114.1

Verse 10 is one of the passages referred to in Tanchuma on Deuteronomy 1:1 quoted under Isaiah 25:9. In Pesiqta, ed. Buber, p. 149 a, the verse is explained as applying to the glory of Messiah’s appearance. LTJMBA 114.2

Isaiah 62:10 has already been referred to in our remarks on Isaiah 57:14. LTJMBA 114.3

Isaiah 63. is applied to the Messiah, Who comes to the land after having seen the destruction of the Gentiles, in Pirqé de R. Eliez. c. 30. LTJMBA 114.4

Verse 2 has been referred to in our comments on Cant. v. 10. It is also quoted in reference to Messianic days in Pesiqta, ed. Buber, p. 149 a. LTJMBA 114.5

Verse 4 is explained as pointing to the days of the Messiah, which are supposed to be 365 years, according to the number of the solar days (Sanh. 99 a); while in other passages of the Midrashim, the destruction of Rome and the coming of the Messiah are conjoined with the day of vengeance. See also the Midr. on Ecclesiastes 12:10. LTJMBA 114.6

Isaiah 64:4 (3 in the Hebrew). In Yalkut on Isaiah 60. (vol. ii. p. 56 d, line 6, &c., from the bottom) Messianic application is made of this passage in a legendary account of the seven tabernacles which God would make for the Messiah, out of each of which proceed four streams of wine, milk, honey, and pure balsam. Then God is represented as speaking of the sufferings which Messiah was to undergo, after which the verse in question is quoted. LTJMBA 114.7

Isaiah 65:17 is quoted in the Midrash on Lamentations, referred to in our remarks on Isaiah 11:12. LTJMBA 114.8

Verse 19 is one of the passages referred to in Tanchuma on Deuteronomy 1:1. See Isaiah 25:9. LTJMBA 114.9

To verse 25 we have the following curious illustrative reference in Ber. R. 20 (ed. Warsh. p. 38 b, line 6 from the bottom) in connection with the Fall: In the latter days everything shall be healed again (restored again) except the serpent (Isaiah 65:25) and the Gibeonites (Ezekiel 48:19). But a still more strange application of the verse occurs in the same Midrash (Par. 95, ed. Warsh. p. 170 a), where the opening clauses of it are quoted with this remark: Come and see all that the Holy One, blessed be His Name, has smitten in this world, He will heal in the latter days. Upon which a curious disquisition follows, to prove that every man would appear after death exactly as he had been in life, whether blind, dumb, or halting, nay, even in the same dress, as in the case of Samuel when Saul saw him—but that afterwards God would heal the diseased. LTJMBA 114.10

Isaiah 66:7 is applied to Messianic times in Vayyikra R. 14 (last line), and so are some of the following verses in the Midrashim, notably on Genesis 33:1. LTJMBA 115.1

Isaiah 68:22 is applied to Messianic times in Ber. R. 12. See our remarks on Genesis 2:4. LTJMBA 115.2

Jeremiah 3:17 is applied to Messianic days in Yalkut on Joshua 3:9 &c. (vol. ii. p. 3 c, line 17 from the top), and so is verse 18 in the commentation on the words in Cant. i. 16 our bed is green the expression being understood of the ten tribes, who had been led captive beyond the river Sabbayon; but when Judah’s deliverance came, Judah and Benjamin would go to them and bring them back, that they might be worthy of the days of the Messiah (vol. ii. p., 176 d, line 9 &c. from the bottom). LTJMBA 115.3

Jeremiah 5:19 is mentioned in the Introd. to Echa R. as one of three passages by which to infer from the apostasy of Israel the near advent of Messiah. LTJMBA 115.4

The expression speckled bird in Jeremiah 12:9 is applied to the Messiah in Pirqé de R. Eliez. c. 28. LTJMBA 115.5

The last word in Jeremiah 16:13 is made the basis of the name Chaninah, given to the Messiah in the Talmud (Sanh. 98 b), and in the Midr. on Lamentations 1:16. LTJMBA 115.6

On verse 14 Mechilta has it, that in the latter days the Exodus would no more be mentioned on account of the greater wonders then experienced. LTJMBA 115.7

On Jeremiah 23:5, 6, the Targum has it: And I will raise up for David the Messiah the Just. This is one of the passages from which according to Rabbinic views, one of the Names of the Messiah is derived, viz: Jehovah our Righteousness. So in the Talmud (Babba Bathra 75 b), in the Midrash on Psalm 21:1, Proverbs 19:21, and in that on Lamentations 1:16. LTJMBA 115.8

On verse 7 see our remarks on Jeremiah 16:14. In the Talmud (Ber. 12 b) this verse is distinctly applied to Messianic days. Jeremiah 30:9 is Messianically applied in the Targum on the passage. LTJMBA 115.9

Jeremiah 30:21 is applied to the Messiah in the Targum, and also in the Midrash on Psalm 21:7. LTJMBA 115.10

On Jeremiah 31:8, 3rd clause, Yalkut has a Messianic interpretation, although extremely far-fetched. In general, the following verses are Messianically interpreted in the Midrashim. LTJMBA 116.1

Verse 20 is Messianically applied in Yalkut (ii. p. 66 c, end), where it is supposed to refer to the Messiah when imprisoned, when all the nations mock and shake their heads at Him. A more remarkable interpretation still occurs in the passage on Isaiah 60:1, to which we have already referred. Some farther extracts from it may be interesting. Thus, when the enemies of the Messiah flee before Him. God is supposed to make an agreement with the Messiah to this effect: The sins of those who are hidden with Thee will cause Thee to be put under an iron yoke, and they will do with Thee as with this calf, whose eyes are covered, and they will choke Thy spirit under the yoke, and on account of their sins Thy tongue shall cleave to Thy mouth. On which the Messiah inquires whether these troubles are to last for many years, and the Holy replies that He has decreed a week, but that if His soul were in sorrow, He would immediately dispel these sorrows. On this the Messiah says: Lord of the world, with gladness and joy of heart I take it upon Me, on condition that not one of Israel should perish, and that not only those alone should be saved who are in My days, but also those who are hid in the dust; and that not only the dead should be saved who are in My days, but also those who have died from the days of the first Adam till now; and not those, but also those who have been prematurely born. And only these, but also those who have come into Thy knowledge to create them, but have not yet been created. Thus I agree, and thus I take all upon Me. In the hebdomad when the Son of David comes, they shall bring beams of iron, and shall make them a yoke to His neck, until His stature is bent down. But He cries and weeps, and lifts up His voice on high, and says before Him: Lord of the world, what is My strength, My spirit, and My soul, and My members? Am I not flesh and blood? In that honor David (the Son of David) weeps, and says: My strength is dried up like a potsherd. In that hour the Holy One, blessed be His Name, says: Ephraim the Messiah, My righteous one, Thou hast already taken this upon Thee before the six days of the world, now Thy anguish shall be like My anguish; for from the time that Nebuchadnezzar, the wicked one, has come up and destroyed My house, and burned My Sanctuary, and I have sent into captivity My children among the children of the Gentiles, by My life, and by the life of Thy head, I have not sat down on My throne. And if Thou wilt not believe Me, see the dew which is on My head, as it is said (Cant. v. 2) My head is filled with dew. In that hour the Messiah answers Him: Lord of the world, now I am quieted, for it is enough for the servant that he is as his Master (his reminding us of our Lord’s saying, St. Matthew 10:25). R. Isaac then remarks that in the year when the King Messiah shall be revealed, all nations shall rise up against each other (we have already quoted this passage in another place, as also that about the Messiah standing upon the roof of the Temple). Then follows this as a tradition of the Rabbis: In the latter days the Fathers shall stand up in the month of Nisan, and say to Him: Ephraim, the Messiah, our Righteousness, though we are Thy Fathers, yet Thou art better than we, because Thou hast borne all the sins of our sons, and hard and evil measure has passed upon Thee, such as has not been passed either upon those before or upon those after. And Thou hast been for laughter and derision to the nations for the sake of Israel, and Thou hast dwelt in darkness and in mist, and Thine eyes have not seen light, and Thy light clung to Thee alone, and Thy body was dried up like wood, and Thine eyes were darkened through fasting, and Thy strength was dried up like a postsherd. And all this on account of the sins of our children. Is it Thy pleasure that our sons should enjoy the good thing which God had displayed to Israel? Or perhaps on account of the anguish which Thou hast suffered for them, because they have bound Thee in the prison-house, wilt Thou not give unto them thereof? He says to them: Fathers of the world, whatever I have done I have done for your sakes, and for the sake of your children, that they may enjoy that goodness which the Holy One, blessed be He, has displayed to Israel. Then say to Him the Fathers of the world: Ephraim, Messiah, our Righteousness, be Thou reconciled to us, because Thou hast reconciled They Maker and us. R. Simeon, the son of Pasi. In that hour the Holy One, blessed be His Name, exalts the Messiah to the heaven of heavens, and spreads over Him the splendour of His glory, because of the nations of the world, and because of the wicked Persians. Then the Fathers of the world say to Him: Ephraim, Messiah, our Righteousness, be Thou their judge, and do to them what Thy soul desireth. For unless mercies had been multiplied on Thee, they would long ago have exterminated Thee suddenly from the world, as it is written (Jeremiah 31:20) Is Ephraim my dear son? And why is the expression: I will surely have mercy [in the Hebrew reduplicated: having mercy I will have mercy’], but that the first expression mercy refers to the hour when He was bound in prison, when day by day they gnashed with their teeth, and winked with their eyes, and nodded with their heads, and wide opened their mouths, as it is written in Psalm 22:7 [8 in Hebrew]; while the second expression I will have mercy refers to the hour when He came out of the prison-house, when not only one kingdom, not two, came against Him, but 140 kingdoms came round about Him, and the Holy One, blessed be His Name, says to Him: Ephraim, Messiah, My righteous one, be not afraid, for all these shall perish by the breath of Thy mouth, as it is written (Isaiah 11:4). Long as this quotation may be, its interest seems sufficient to warrant its insertion. LTJMBA 116.2

Jeremiah 31:31, 33, and 34 are applied to Messianic times in Yalkut (vol. i. p. 196 c; 78 c; and in vol. ii. p. 54 b, and p. 66 d). LTJMBA 118.1

Jeremiah 33:13. The close of the verse is thus paraphrased in the Targum: The people shall yet learn by the hands of the Messiah while in Yalkut (vol. i. p. 105 d) mention is made of a tenfold gathering of Israel, the last—in connection with this verse—in the latter days. LTJMBA 118.2

On Lamentations 1:16 there is in the Midrash R. (ed. Warsh. p. 64 b) the curious story about the birth of the Messiah in the royal palace of Bethlehem, which also occurs in the Jer. Talmud. LTJMBA 118.3

Lamentations 2:22, first clause. The Targum here remarks: Thou wilt proclaim liberty to Thy people, the house of Israel, by the hand of the Messiah. LTJMBA 118.4

Lamentations 4:22, first clause. The Targum here remarks: And after these things thy iniquity shall cease, and thou shalt be set free by the hands of the Messiah and by the hands of Elijah the Priest. LTJMBA 118.5

Ezekiel 11:19 is applied to the great spiritual change that was to take place in Messianic days, when the evil desire would be taken out of the heart (Deb. R. 6, at the end; and also in other Midrashic passages). LTJMBA 118.6

Ezekiel 16:55 is referred to among the ten things which God would renew in Messianic days—the rebuilding of ruined cities, inclusive of Sodom and Gomorrah, being the fourth (Shem. R. 15, ed. Warsh. p. 24 b). LTJMBA 119.1

Ezekiel 17:22 and 23 is distinctly and very beautifully referred to the Messiah in the Targum. LTJMBA 119.2

Ezekiel 25:14 is applied to the destruction of all the nations by Israel in the days of the Messiah in Bemidbar R. on Numbers 2:32 (Par. 2, ed. Warsh. p. 5 b). LTJMBA 119.3

Ezekiel 29:21 is among the passages applied to the time when the Messiah should come, in Sanh. 98 a. LTJMBA 119.4

So is Ezekiel 32:14. LTJMBA 119.5

Ezekiel 36:25 is applied to Messianic times alike in the Targum and in Yalkut (vol. i. p. 235 a), as our in the Talmud (Kidd. 72 b). LTJMBA 119.6

On verse 27 see our remarks on chap 11:19. LTJMBA 119.7

Ezekiel 39:2 is Messianically applied in Bemidbar R. 13, Warsh. p. 48 b. LTJMBA 119.8

Ezekiel 47:9 and 12 are quoted as the second and the third things which God would renew in the latter days (Shem. R. 15)—the second being, that living waters should go forth out of Jerusalem, and the third, that trees should bear fruit every month, and the sick be healed by them. LTJMBA 119.9

On Ezekiel 48:19 the Talmud (Baba B. 122 a) has the following curious comment, that the land of Israel would be divided into thirteenth tribes, the thirteenth belonging to the Prince, and this verse is quoted as proof. LTJMBA 119.10

Daniel 2:22 is Messianically applied in Ber. R. 1, and in the Midr. on Lamentations 1:16, where it gives rise to another name of the Messiah: the Lightgiver. LTJMBA 119.11

Verse 35 is similarly applied in the Pirqé de R. Eliez. c. 11, and verse 44 in c. 30. LTJMBA 119.12

Daniel 7:9. This passage was interpreted by R. Akiba as implying that one throne was set for God, and the other for the Messiah (Chag. 14 a). LTJMBA 119.13

Daniel 7:13 is curiously explained in the Talmud (Sanh. 98 a), where it is said that, if Israel behaved worthily, the Messiah would come in the clouds of heaven; if otherwise, humble, and riding upon an ass. LTJMBA 119.14

Daniel 7:27 is applied to Messianic times in Bem. R. 11. LTJMBA 119.15

Daniel 8:13, 14. By a very curious combination these verses are brought into connection with Genesis 3:22 (man has become like one of us), and it is argued, that in Messianic days man’s primeval innocence and glory would be restored to him, and he become like one of the heavenly beings, Ber. R. 21 (ed. Warsh. p. 41 a). LTJMBA 119.16

Daniel 9:24. In Naz. 32 b it is noted as that referred to the time when the second Temple was to be destroyed. So also in Yalkut, vol. ii. p. 79 d, lines 16 &c. from the bottom. LTJMBA 120.1

Daniel 12:3 is applied to Messianic times in a beautiful passage in Shem. R. 15 (at the end). LTJMBA 120.2

Daniel 12:11, 12. These two verses receive a peculiar Messianic interpretation, and that by the authority of the Rabbis. For it is argued that, as Moses, the first Redeemer, appeared, and was withdrawn for a time, and then reappeared, so would the second Redeemer; and the interval between His disappearance and reappearance is calculated at 45 days, arrived at by deducting the 1,290 days of the cessation of the sacrifice (Daniel 12:11) from the 1,335 days of Daniel 12:12 (Midr. on Ruth 2:14, ed. Warsh. p. 43 b). LTJMBA 120.3

Hosea 2:2 is explained in the Midr. on Psalm 45:1 as implying that Israel’s redemption would be when they were at the lowest. LTJMBA 120.4

Hosea 2:13 is one of the three passages referred to on Jeremiah 5:19. LTJMBA 120.5

Hosea 2:18 is quoted in Shem. R. 15 (on Exodus 12:2) as the seventh of the ten things which God would make new in Messianic days. LTJMBA 120.6

Hosea 3:5 is applied to the Messiah in the Targum, and from it the Jer. Talm. (Ber. 5 a) derives the name David as one of those given to the Messiah. LTJMBA 120.7

Hosea 6:2 is Messianically applied in the Targum. LTJMBA 120.8

Hosea 13:14 is applied to the deliverance by the Messiah of those of Israel who are in Gehinnom, whom He sets free;—the term Zion being understood of Paradise. See Yalk. on Is. Par. 269, comp. Maas. de R. Joshua in Jellinek’s Beth ha-Midr. ii. p. 50. LTJMBA 120.9

Hosea 14:7 is Messianically applied in the Targum. LTJMBA 120.10

Joel 2:28 is explained in the Midrashim as referring to the latter days, when all Israel will be prophets (Bemidbar R. 15; Yalkut i. p. 220 c, and other places). LTJMBA 120.11

Joel 3:18 is similarly applied in the Midrashim, as in that on Psalm 13. and in others. The last clause of this verse is explained in the Midr. on Ecclesiastes 1:9 to imply that the Messiah would cause a fountain miraculously to spring up, as Moses did in the wilderness. LTJMBA 120.12

Amos 4:7 is in Midr. on Cant. ii. 13 applied to the first of the seven years before Messiah come. LTJMBA 120.13

Amos 5:18 is one of the passages adduced in the Talmud (Sanh. 98 b) to explain why certain Rabbis did not wish to see the day of the Messiah. LTJMBA 120.14

Amos 8:11 is applied to Messianic times in Ber. R. 25. LTJMBA 120.15

Amos 9:11 is a notable Messianic passage. Thus, in the Talmud (Sanh. 96 b) where the Messiah is called the Son of the Fallen the name is explained by a reference to this passage. Again, in Ber. R. 88, last three lines (ed. Warsh. p. 157 a) after enumerating the unexpected deliverances which Israel had formerly experienced, it is added: Who could have expected that the fallen tabernacle of David should be raised up by God, as it is written (Amos 9:11) and who should have expected that the whole world should become one bundle (be gathered into one Church)? Yet it is written Zephaniah 3:9. Comp. also the long discussion in Yalkut on this passage (vol. ii. p. 80 a and b). LTJMBA 121.1

Obadiah verses 18 and 21 are applied to the Kingdom and time of the Messiah in Deb. R. 1. LTJMBA 121.2

Micah 2:13. See our remarks on Genesis 18:4, 5. The passage is also Messianically quoted in the Midrash on Proverbs 6. (ed. Lemberg, p. 5 a, first two lines). LTJMBA 121.3

The promise in Micah 4:3 is applied to the times of the Messiah in the Talmud (Shabb. 63 a). LTJMBA 121.4

So is the prediction in verse 5 in Shemoth R. 15; while verse 8 is thus commented upon in the Targum: And thou Messiah of Israel, Who shalt be hidden on account of the sins of Zion, to thee shall the Kingdom come. LTJMBA 121.5

The well-known passage, Micah 5:2, is admittedly Messianic. So in the Targum, in the Pirqé de R. Eliez. c. 3, and by later Rabbis. LTJMBA 121.6

Verse 3 is applied in the Talmud to the fact that the Messiah was not to come till the hostile kingdom had spread for nine months over the whole world (Yoma 10 a), or else, over the whole land of Israel (Sanh. 98 b). LTJMBA 121.7

Similarly Micah 7:6 is applied to Messianic times in Sanh. 97 a, and in Sotah 49 b; also in the Midr. on Cant. ii. 13. And so is verse 15 in Yalkut (vol. ii. p. 112 b.) LTJMBA 121.8

In Micah 7:8, the expression, Jehovah shall be light to me, is referred to the days of the Messiah in Deb. R. 11, ed. Warsh. vol. v. p. 22 a. LTJMBA 121.9

Nahum 2:1. See our remarks on Isaiah 52:7. LTJMBA 121.10

Habakkuk 2:3. This is applied to Messianic times in a remarkable passage in Sanh. 97 b, which will be quoted in full at the close of this Appendix; also in Yalkut, vol. ii. p. 83 b. LTJMBA 121.11

Habakkuk 3:18 is applied to Messianic times in the Targum. LTJMBA 121.12

Zephaniah 3:8. The words rendered in our A.V. the day that I rise up to the prey are translated for testimony and applied to God’s bearing testimony for the Messiah (Yalkut, vol. ii. p. 84 c, line 6 from the top). LTJMBA 121.13

Verse 9 is applied to the voluntary conversion of the Gentiles in the days of the Messiah in the Talmud (Abhod. Zarah, 24 a); and in Ber. R. 88; and verse 11 in Sanh. 98 a. LTJMBA 122.1

Haggai 2:6 is expressly applied to the coming redemption in Deb. R. 1 (ed. Warsh. p. 4 b, line 15 from the top). LTJMBA 122.2

Zechariah 1:20. The four carpenters there spoken of are variously interpreted in the Talmud (Sukk. 52 b), and in the Midrash (Bemidbar R. 14). But both agree that one of them refers to the Messiah. LTJMBA 122.3

Zechariah 2:10 is one of the Messianic passages to which we have referred in our remarks on Isaiah 60:4. It has also a Messianic cast in the Targum. LTJMBA 122.4

Zechariah 3:8. The designation Branch is expressly applied to King Messiah in the Targum. Indeed, this is one of the Messiah’s peculiar names. LTJMBA 122.5

Verse 10 is quoted in the Midrash on Psalm 72. (ed. Warsh. p. 56 a, at the top) in a description of the future time of universal peace. LTJMBA 122.6

Zechariah 4:7 is generally applied to the Messiah, expressly in the Targum, and also in several of the Midrashim. Thus, as regards both clauses of it, in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b and 38 a). LTJMBA 122.7

Verse 10 is Messianically explained in Tanchuma (u. s.). LTJMBA 122.8

Zechariah 6:12 is universally admitted to be Messianic. So in the Targum, the Jerusalem Talmud (Ber. 5 a), in the Pirqé de R. Eliez. c. 48, and in the Midrashim. LTJMBA 122.9

Zechariah 7:13 is one of the three passages supposed to mark the near advent of Messiah. See our remarks on Jeremiah 5:19. LTJMBA 122.10

Zechariah 8:12 is applied to Messianic times in Ber. R. 12. See our remarks on Genesis 2:4. LTJMBA 122.11

Zechariah 8:23 is one of the predictions expected to be fulfilled in Messianic days, it being however noted that it refers to instruction in the Law in that remarkable passage on Isaiah 60:1 in Yalkut ii. p. 56 d, to which we have already referred. LTJMBA 122.12

In Zechariah 9:1 the name Chadrakh is mystically separated into Chad sharp, and rakh gentle, the Messiah being the one to the Gentiles and the other to the Jews (Siphré on Deuteronomy 65 a, Yalkut i. p. 258 b). LTJMBA 122.13

Verse 9. The Messianic application of this verse in all its parts has already repeatedly been indicated. We may here add that there are many traditions about this ass on which the Messiah is to ride; and so firm was the belief in it, that, according to the Talmud, if anyone saw an ass in his dreams, he will see salvation (Ber. 56 b). The verse is also Messianically quoted in Sanh. 98 a, in Pirqé de R. Eliez. c. 31, and in several of the Midrashim. LTJMBA 122.14

On verse 10 see our remarks on Deuteronomy 20:10. LTJMBA 123.1

Zechariah 10:4 is Messianically applied in the Targum. LTJMBA 123.2

Zechariah 11:12 is Messianically explained in Ber. R. 98, but with this remark, that the 30 pieces of silver apply to 30 percepts, which the Messiah is to give to Israel. LTJMBA 123.3

Zechariah 12:10 is applied to the Messiah the Son of Joseph in the Talmud (Sukk. 52 a), and so is verse 12, there being, however, a difference of opinion whether the mourning is caused by the death of the Messiah the Son of Joseph, or else on account of the evil concupiscence (Yetser haRa). LTJMBA 123.4

Zechariah 14:2 will be readily understood to have been applied to the wars of Messianic times, and this in many passages of the Midrashim, as, indeed, are verses 3, 4, 5, and 6. LTJMBA 123.5

Verse 7. The following interesting remark occurs in Yalkut on Psalm 139:16, 17 (vol. ii. p. 129 d) on the words none of them. This world is to last 6,000 years; 2,000 years it was waste and desolate, 2,000 years mark the period under the Law, 2,000 years that under the Messiah. And because our sins are increased, they are prolonged. As they are prolonged, and as we make one year in seven a Sabbatic year, so will God in the latter days make one day a Sabbatic year, which day is 1,000 years—to which applies the verse in Zechariah just quoted. See also Pirqé de R. Eliez. c. 28. LTJMBA 123.6

Verse 8 is Messianically applied in Ber. R. 48. See our remarks on Genesis 18:4, 5. LTJMBA 123.7

Verse 9 is, of course, applied to Messianic times, as in Yalkut i. p. 76 c, 266 a, and vol. ii. p. 33 c, Midr. on Cant. ii. 13, and in other passages. LTJMBA 123.8

Malachi 3:1 is applied to Elijah as forerunner of the Messiah in Pirqé de R. Eliez. c. 29. LTJMBA 123.9

Verse 4. In Bemidbar R. 17, a little before the close (ed. Warsh. p. 69 a), this verse seems to be applied to acceptable sacrifices in Messianic days. LTJMBA 123.10

On verse 16 Vayyikra R. 34 (ed. Warsh. p. 51 b, line 4 from the bottom) has the following curious remark: If any one in former times did the Commandment, the prophets wrote it down. But now when a man observes the Commandment, who writes it down? Elijah and the King Messiah and the Holy One, blessed be His Name, seal it at their hands, and a memorial book is written, as it is written Malachi 3:16. LTJMBA 123.11

The promise in verse 17 is extended to Messianic days in Shemoth R. 18. LTJMBA 124.1

On Malachi 4:1 (in Hebrew 3:19) the following curious comment occurs in Bereshith R. 6 (p. 14 b, lines 15 &c. from the bottom): The globe of the sun is encased, as it is said, He maketh a tabernacle for the sun (Psalm 19.). And a pool of water is before it. When the sun comes out, God cools its heat in the water lest it should burn up the world. But in the latter days the Holy One takes it out of its sheath, and with it burns up the wicked, as it is written Malachi 4:1. LTJMBA 124.2

Verse 2 (iii. 20 in Hebrew) is in Shemoth R. 31 quoted in connection with Exodus 22:26, and explained till the Messiah comes. LTJMBA 124.3

Verse 5 is, of course, applied to the forerunner of the Messiah. So in many places, as in the Pirqé de R. Eliez. c. 40; Debarm R. 3; in the Midrash on Cant. i. 1; in the Talmud, and in Yalkut repeatedly. ⁸ LTJMBA 124.4

To the above passages we add some from the Apocryphal Books, partly as indicating the views concerning the Messiah which the Jews had derived from the Old Testament, and partly because of their agreement with Jewish traditionalism as already expounded by us. These passages must therefore be judged in connection with the Rabbinical ideas of the Messiah and of Messianic days. It is in this sense that we read, for example, the address to Jerusalem, Tobit xiii. 9 to the end. Comp. here, for example, our quotations on Amos 9:11. LTJMBA 124.5

Similarly Tobit xiv. 5-7 may be compared with our quotations on Psalm 90, Isaiah 60:3, and especially on Zechariah 8:23, also on Genesis 49:11. LTJMBA 124.6

Wisdom of Solomon iii. 7, 8 may be compared with our remarks on Isaiah 61:1. LTJMBA 124.7

Ecclus. xliv. 21 &c. and xlvii. 11 may be compared with our quotations on Psalm 89:22-25; Psalm 132:18; Ezekiel 29:21. LTJMBA 124.8

Ecclus. xlviii. 10, 11. See the comments on Isaiah 52:7, also our references on Malachi 3:1; Malachi 4:5; Deuteronomy 25:19 and 30:4; Lamentations 2:22. In Sotah ix. 15 Elijah is represented as raising the dead. LTJMBA 124.9

Baruch ii. 34, 35; iv. 29 &c.; and ch 5. are so thoroughly in accordance with Rabbinic, and, indeed, with Scriptural views, that it is almost impossible to enumerate special references. LTJMBA 124.10

The same may be said of 1 Macc. ii. 57; while such passages as iv. 46 and xiv. 41 point forward to the ministry of Elijah as resolving doubts, as this is frequently described in the Talmud (Shekalim ii. 5; Men. 45 a, Pes. 13 a; and in other places). LTJMBA 125.1

Lastly, 2 Macc. ii. 18 is fully enlarged on in the Rabbinic descriptions of the gathering of Israel. LTJMBA 125.2

Perhaps it may be as well here to add the Messianic discussion in the Talmud, to which such frequent reference has been made (Sanhedrin, beginning at the two last lines of p. 96 b, and ending at p. 99 a). The first question is that asked by one Rabbi of the other, whether he knew when the Son of the Fallen would come? Upon which follows an explanation of that designation, based on Amos 9:11, after which it is added that it would be a generation in which the disciples of the sages would be diminished, and the rest of men consume their eyes for sorrow, and terrible sorrows so follow each other, that one had not ceased before the other began. Then a description is given of what was to happen during the hebdomad when the Son of David would come. In the first year it would be according to Amos 4:7; in the second year there would be darts of famine; in the third year great famine and terrible mortality, in consequence of which the Law would be forgotten by those who studied it. In the fourth year there would be abundance, and yet no abundance; in the fifth year great abundance and great joy, and return to the study of the Law; in the sixth year voices (announcements); in the seventh wars, and at the end of the seventh the Son of David would come. Then follows some discussion about the order of the sixth and seventh year, when Psalm 89:51 is referred to. Next we have a description of the general state during those days. Sacred places (Academies) would be used for the vilest purposes, Galilee be desolated, Gablan laid waste, and the men of Gebul wander from city to city, and not find mercy. And the wisdom of the scribes would be corrupted, and they who fear sin be abhorred, and the face of that generation would be like that of a dog, and truth should fail, according to Isaiah 59:15. (Here a side issue is raised.) The Talmud then continues in much the same terms to describe the Messianic age as one, in which children would rebel against their parents, and as one of general lawlessness, when Sadduceeism should universally prevail, apostasy increase, study of the Law decrease; and, generally, universal poverty and despair of redemption prevail, the growing disregard of the Law being pointed out as specially characterising the last days. R. Kattina said: The world is to last 6,000 years, and during one millennium it is to lie desolate, according to Isaiah 2:17. R. Abayi held that this state would last 2,000 years, according to Hosea 6:2. The opinion of R. Kattian was however, regarded as supported by this, that in each period of seven there is a Sabbatic year, the day here = 1,000 years of desolateness and rest—the appeal being to Isaiah 2:17; Psalm 92:1, and xc. 4. According to another tradition the world was to last 6,000 years: 2,000 in—a state of chaos, 2,000 under the Law, and 2,000 being the Messianic age. But on account of Israel’s sins those years were to be deducted which had already passed. On the authority of Elijah it was stated that the world would not last less than eighty-five jubilees, and that in the last jubilee the Son of David would come. When Elijah was asked whether at the beginning or at the end of it, he replied that he did not know. Being further asked whether the whole of that period would first elapse or not, he similarly replied, his meaning being supposed to be that until that term people were not to hope for the Advent of Messiah, but after that term they were to look for it. A story is related of a man being met who had in his hands a writing in square Hebrew characters, and in Hebrew, which he professed to have got from the Persian archives, and in which it was written that after 4,290 years from the Creation the world would come to an end. And then would be the wars of the great sea monsters, and those of Gog and Magog, and the rest of the time would be the time of the Messiah, and that the Holy One, blessed be His Name, would only renew His world after the 7,000 years; to which, however, one Rabbi objects, making it 5,000 years. Rabbi Nathan speaks of Habakkuk 2:3 as a passage so deep as to go down to the abyss, reproving the opinion of the Rabbis who sought out the meaning of Daniel 7:25, and of Rabbi Samlai, who similarly busied himself with Psalm 80:5, and of Rabbi Akiba, who dwelt upon Haggai 2:6. But the first kingdom (Babylonian?) was to last seventy years; the second (Asmonaean) fifty-two years; and the rule of the son of Kozebhah (Bar Kakhabh, the false Messiah) two and a half years. According to Rabbi Samuel, speaking in the name of Rabbi Jonathan: Let the bones of those be broken who calculate the end, because they say, The end has come, and the Messiah has not come, therefore He will not come at all. But still expect Him, as it is said (Habakkuk 2:3), Though it tarry, wait for it. Perhaps thou wilt say: We wait for Him, but He does not wait for it. On this point read Isaiah 30:18. But if so, what hinders it? The quality of judgment. But in that case, why should we wait? In order to receive the reward, according to the last clause of Isaiah 30:18. On which follows a further discussion. Again, Rabh maintains that all the limits of time as regards the Messiah are past, and that it now only depends on repentance and good works when He shall come. To this Rabbi Samuel objected, but Rabh’s view was supported by Rabbi Eliezer, who said that if Israel repented they would be redeemed, but if not they would not be redeemed. To which Rabbi Joshua added, that in the latter case God would raise over them a King whose decrees would be hard like those of Haman, when Israel would repent. The opinion of Rabbi Eliezer was further supported by Jeremiah 3:22, to which Rabbi Joshua objected by quoting Isaiah 52:3, which seemed to imply that Israel’s redemption was not dependent on their repentance and good works. On this Rabbi Joshua retorted by quoting Malachi 3:7, to which again Rabbi Joshua replied by quoting Jeremiah 3:14, and Rabbi Eleizer by quoting Isaiah 30:15. To this Rabbi Joshua replied from Isaiah 49:7. Rabbi Eliezer then urged Jeremiah 4:1, upon which Rabbi Joshua retorted from Daniel 12:7, and so effectually silenced Rabbi Eliezer. On this Rabbi Abba propounded that there was not a clearer mark of the Messianic term than that in Isaiah 36:8. To which Rabbi Eliezer added Zechariah 8:10. On this the question is raised as to the meaning of the words neither was there any peace to him that went out or came in. To this Rabh gave answer that it applied to the disciples of the sages, according to Psalm 119:165. On which Rabbi Samuel replied that at that time all the entrances would be equal (i.e. that all should be on the same footing of danger). Rabbi Chanina remarked that the Son of David would not come till after fish had been sought for the sick and not found, according to. Ezekiel 32:14 in connection with Ezekiel 29:21. Rabbi Chamma, the son of Rabbi Chaina, said that the Son of David would not come until the vile dominion over Israel had ceased, appealing to Isaiah 18:5, 7. R. Seira said that Rabbi Chanina said: The Son of David would not come till the proud had ceased in Israel, according to Zephaniah 3:11, 12. Rabbi Samlai, in the name of Rabbi Eliezer the son of Rabbi Simeon, said that the Son of David would not come till all judges and rulers had ceased in Israel, according to Isaiah 1:26. Ula said Jerusalem is not to be redeemed, except by righteousness, according to Isaiah 1:27. We pass over the remarks of Rabbi Papa, as not adding to the subject. Rabbi Jochanan said: If thou seest a generation that increasingly diminishes, expect Him, according to 2 Samuel 22:28. He also added: If thou seest a generation upon which many sorrows come like a stream, expect Him, according to Isaiah 59:19, 20. He also added: The son of David does not come except in a generation where all are either righteous, or all guilty—the former idea being based on Isaiah 60:21, the latter on Isaiah 59:16 and 48:11. Rabbi Alexander said, that Rabbi Joshua the son of Levi referred to the contradiction in Isaiah 60:22 between the words in his time and again I will hasten it and explained it thus: If they are worthy, I will hasten it, and if not, in His time. Another similar contradiction between Daniel 7:13 and Zechariah 9:9 is thus reconciled: if Israel deserve it, He will come in the clouds of heaven; if they are not deserving, He will come poor, and riding upon an ass. Upon this it is remarked that Sabor the King sneered at Samuel, saying: You say that the Messiah is to come upon an ass: I will send Him my splendid horse. To which the Rabbi replied: Is it of a hundred colours, like His ass? Rabbi Joshua, the son of Levi, saw Elijah, who stood at the door of Paradise. He said to him: When shall the Messiah come? He replied: When that Lord shall come (meaning God). Rabbi Joshua, the son of Levi, said: I saw two (himself and Elijah), and I heard the voice of three (besides the former two the Voice of the son of Jochai, and said to him: Shall I attain the world to come? Elijah replied: If it pleaseth the Lord. Upon which follows the same remark: I have seen the Messiah come? To which the answer is: Go and ask Him thyself. And where does He abide? At the gate of the city (Rome). And what is His sign? He abides among the poor, the sick and stricken. And all unbind, and bind up again the wounds at the same time, but He undoes (viz. the bandage) and rebinds each separately, so that if they call for Him they may not find him engaged. ⁹ He went to meet Him and said: peace be to Thee, my Rabbi and my Lord. He replied to him: Peace be to thee, thou son of Levi. he said to Him: When wilt Thou come, my Lord? He replied to him: To-day. Then he turned to Elijah, who said to him: What has He said to thee? He said to me: Son of Levi, peace be to thee. Elijah said to him: He has assured thee and thy Father of the world to come. He said to him: But He has deceived me in that He said: I come to-day, and he has not come. He said to him that by the words to-day He meant: To-day if ye will hear My voice (Psalm 95:7). Rabbi José was asked by his disciples: When will the Son of David come? To this he replied: I am afraid you will ask me also for a sign. Upon which they assured him they would not. On this he replied: When this gate (viz. of Rome) shall fall, and be built, and again fall, and they shall not have time to rebuild it till the Son of David comes. They said to him: Rabbi, give us a sign. He said to them: Have ye not promised me that ye would not seek a sign? They said to him: Notwithstanding do it. He said to them: If so, the waters from the cave of Pamias (one of the sources of the Jordan) shall be changed into blood. In that moment they were changed into blood. Then the Rabbi goes on to predict that the land would be overrun by enemies, every stable being filled with their horses. Rabh said that the son of David would not come till the kingdom (i.e foreign domination) should extend over Israel for nine months, according to Micah 5:3. Ula said: Let Him come, but may I not see Him, and so said Raba. Rabbi Joseph said: Let Him come, and may I be found worthy to stand in the shadow of the dung of His ass (according to some: the tail of his ass). Abayi said to Raba: Why has this been the bearing of your words? If on account of the sorrows of the Messiah, we have the tradition that Rabbi Eliezer was asked by his disciples, what a man should do to be freed from the sorrows of the Messiah; on which they were told: By busying yourselves with the Torah, and with good works. And you are a master of the Torah, and you have good works. He answered: Perhaps sin might lead to occasion of danger. To this comforting replies are given from Scripture, such as Genesis 28:15, and other passages, some of them being subjected to detailed commentation. LTJMBA 125.3

Rabbi Jochanan expressed a similar dislike of seeing the days of the Messiah, on which Resh Lakish suggested that it might be on the ground of Amos 5:19, or rather on that of Jeremiah 30:6. Upon this, such fear before God is accounted for by the consideration that what is called service above is not like what is called service below (the family above is not like the family below), so that one kind may outweigh the other. Rabbi Giddel said, that Rabh said, that Israel would rejoice in the years of the Messiah. Rabbi Joseph said: Surely, who else would rejoice in them? Chillak and Billak? (two imaginary names, meaning no one). This, to exclude the words of Rabbi Hillel, who said: There is no Messiah for Israel, seeing they have had Him in the time of Hezekiah. Rabh said: The world was only created for David; Samuel, for Moses; and Rabbi Jochanan, for the Messiah. What is His Name? The school of Rabbi Shila said: Shiloh is His Name, according to Genesis 49:10. The school of Rabbi Jannai said: Jinnon, according to Psalm 72:17. The school of Rabbi Chanina said: Chaninah, according to Jeremiah 16:13. And some say Menachem, the son of Hezekiah, according to Lamentations 1:16. And our Rabbis say: The Leprous One of the house of Rabbi, is His Name, as it is written Isaiah 53:4. Rabbi Nachman said: If He is among the living, He is like me, according to Jeremiah 30:21. Rabh said: If He is among the living, He is like Rabbi Jehudah the Holy, and if among the dead he is like Daniel, the man greatly beloved. Rabbi Jehudah said, Rabh said: God will raise up to them another David, according to Jeremiah 30:9, a passage which evidently points to the future. Rabbi Papa said to Abaji: But we have this other Scripture Ezekiel 37:25, and the two terms (Messiah and David) stand related like Augustus and Caesar. Rabbi Samlai illustrated Amos 5:18, by a parable of the cock and the bat which were looking for the light. The cock said to the bat: I look for the light, but of what use is the light to thee? So it happened to a Sadducee who said to Rabbi Abahu: When will the Messiah come? He answered him: When darkness covers this people. He said to him: Dost thou intend to curse me? He replied: It is said in Scripture Isaiah 60:2. Rabbi Eliezer taught: The days of the Messiah are forty years according to Psalm 95:10. Rabbi Eleazar, the son of Asariah, said: Seventy years, according to Isaiah 23:15, according to the days of a King the King there spoken of being the unique king, the Messiah. Rabbi said: Three generations, according to Psalm 72:5. Rabbi Hillel said: Israel shall have no more Messiah, for they had him in the days of Hezekiah. Rabbi Joseph said: May god forgive Rabbi Hillel: when did Hezekiah live? During the first Temple. And Zechariah prophesied during the second Temple, and said Zechariah 11:9. We have the tradition that Rabbi Eliezer said: The days of the Messiah are forty years. it is written Deuteronomy 8:3, 4, and again in Psalm 90:15 (showing that the days of rejoicing must be like those of affliction in the wilderness). Rabbi Dosa said: Four hundred years quoting Genesis 15:13 in connection with the same Psalm. Rabbi thought it was 365 years, according to the solar year, quoting Isaiah 63:4. He asked the meaning of the words: The day of vengeance is in My heart Rabbi Jochanan explained them: I have manifested it to My heart, but not to My members, and Rabbi Simon benLakish: To My heart, and not to the ministering angels. Abimi taught that the days of the Messiah were to last for Israel 7,000 years (a Divine marriage-week), according to Isaiah 62:5. Rabbi Jehudah said, that Rabbi Samuel said, that the days of the Messiah were to be as from the day that the world was created until now, according to Deuteronomy 11:21. Rabbi Nacham said: As from the days of Noah till now, according to Isaiah 54:9. Rabbi Chija said, that Rabbi Jochanan said: All the prophets have only prophesied in regard of the days of the Messiah; but in regard to the world to come, eye has not seen, O God, beside Thee, what He hath prepared for him that waiteth for Him (Isaiah 64:4). And this is opposed to what Rabbi Samuel said, that there was no differences between this world and the days of the Messiah, except that foreign domination would cease. Upon which the Talmud goes off to discourse upon repentance, and its relation to perfect righteousness. LTJMBA 130.1

Lengthy as this extract may be, it will at least show the infinite differences between the Rabbinic expectation of the Messiah, and the picture of him presented in the New Testament. Surely the Messianic idea, as realised in Christ, could not have been derived from the views current in those times! LTJMBA 131.1